Sermon for Christ the King Sunday

Narrative Lectionary Year 1

Jeremiah 1:4-10; 7:1-11

Today we go from the prophet Isaiah, who prophesied in Jerusalem in the 8th century BCE, to the prophet Jeremiah, who also prophesied in Jerusalem but in the 6th century BCE. The northern kingdom of Israel is now gone, destroyed by the Assyrian Empire and its people scattered. The southern kingdom of Judah with its capital at Jerusalem still remains, having survived Assyria’s attempts to conquer it. But now, the new empire of Babylon has arisen and is threatening Judah and Jerusalem. Judah’s status was that of a vassal state at first, retaining some of its independence but being required to pay tribute to Babylon. But in the year 597 BCE, Judah revolted, causing Babylon to invade, carry off the nobles and the well-to-do families of Jerusalem to Babylon, and install a puppet king named Zedekiah. But Zedekiah in his turn revolted against Babylon, and in 587 BCE, Babylon again invaded, conquered Jerusalem, destroyed the Temple, and either killed or deported the remaining people to Babylon. God called Jeremiah to prophesy in Jerusalem during these turbulent times.

And we see what God calls Jeremiah to do in the first part of our reading today: “to pluck up and to pull down, to destroy and to overthrow, to build and to plant.” This is not an easy calling, and Jeremiah did not have an easy life. Like Isaiah, he had access to the kings of Judah, but unlike Isaiah, the kings and their courtiers did not always want to hear what Jeremiah had to say. In fact, at one point in Jeremiah’s story, those who were in power got so annoyed with him that they threw him down a dry well and left him there to die. And what was the message that Jeremiah was preaching that the people did not want to hear? Well, in contrast to Isaiah, who counseled King Hezekiah to trust in the Lord and the Lord would save them from the Assyrians, Jeremiah was prophesying that Babylon was indeed going to invade and conquer Jerusalem because the people had not been following the covenant that the Lord had made with them.

And this is what we see in the second part of our reading today. I want you to picture this: you’re coming in to our church building for worship on a Sunday, as you usually do. But this Sunday is different. On your way in, you are confronted by a street preacher who loudly cries out that all of our worship of God is meaningless because we are not practicing what we preach. For instance, we might say that we welcome all people, but if we look around, we see only people who are white sitting in our pews. Or, even while we may give food and clothes to the hungry and the poor, we are not working for God’s justice, which would mean people would not be hungry and poor in the first place. So, what would you do if you were confronted by a street preacher like that on your way in to worship? Would you talk to the person? Would you try to get him to quiet down so you could worship God in peace? Would you send me as your pastor out to talk to the person—hopefully with the president of the congregation! —and see if we could ask him to leave?

Basically, that’s what Jeremiah is doing in the scene that we have before us today. He is standing in the gate of the Temple and telling the people who are coming there to worship that they should not trust that God will protect them and the temple just because it is the temple of the Lord. He says that all of that is meaningless unless the people are willing to amend their ways when they leave the Temple. They need to not only say that they are children of God’s covenant, but they also need to live out that covenant in their daily lives. And that means that their responsibilities are to “act justly with one another . . . do not oppress the alien, the orphan, and the widow . . .”, to “not shed innocent blood in this place,” and to “not go after other gods to your own hurt.” Only when the people repent and start living out this covenant will God truly dwell with them in the temple.

We’ve been talking for the last couple of Sundays about prophets, and what prophets do. We talked about what Micah means when he proclaims God’s call for us to do justice, love kindness, and walk humbly with our God. In that context, I talked about a couple of justice issues facing us today: the evictions crisis in this country and the minimum wage. Last week, we heard from Isaiah about beating our swords into plowshares and learning war no more, and I talked about how we can be peacemakers in our own lives. Today, we hear about the need not just to worship God with our lips, but to also live out that call to justice by acting justly with one another and not oppressing the alien, the orphan, and the widow. So, how would Jeremiah say that we are to live that out in our American context today?

I’m going to approach this question by first telling a story. Once, there was a young couple who decided to come to the United States to try their fortune here. They were here for several years before they decided that they just couldn’t handle the U.S., and they decided to return to their country of origin. But while they had been living in the United States, they had a baby girl. When they returned to their homeland, as they raised their child, they told her that she had been born in the United States and therefore was a citizen, and that she should hang on to that citizenship in case she ever decided to return. When the girl turned 20 years old, she applied for and received an American passport, and she said farewell to her parents and returned to the United States, where she stayed with relatives and eventually got married and had a family of her own. That girl was my great-grandmother, an immigrant from an area of central Europe called Prussia, which is now part of Poland.

All of us sitting in this room, unless you have 100% Native American blood, are children of immigrants. Maybe you know some of the stories of your ancestors. Maybe you don’t. Maybe you think you know their stories, but if you were to investigate further, you would find some surprises. Maybe our ancestors came here legally. Maybe they came here illegally. Maybe some of our ancestors were even brought here as slaves or indentured servants. Maybe they came by a very roundabout route: one of my great-great-grandfathers came to the United States from Germany via Australia and New Zealand! My point is, even if our families have been here in the United States since before the beginning of this country, all of us have stories of immigration in our histories. And these stories form the foundation of our families.

Jeremiah tells us that one of our duties as Christians is to defend the alien. I know that immigration is a hot button issue in our society. There are many parts of our immigration system that are broken and need to be fixed, and we can discuss what the best ways to fix the system are, and we can disagree on how best to fix it. But in the meantime, we as Christians are called to treat those who are immigrants in our country as human beings. There are many verses in the Old Testament that say the Israelites are to treat foreigners in their midst compassionately, because they should remember what it was like for them to be foreigners in Egypt and how they had been used and mistreated as slaves. An updated version of that command to us would be: treat immigrants kindly, because remember that your ancestors were also once immigrants, strangers in a strange land. Treating immigrants humanely means not separating families. It means giving special consideration to how long immigrants have been in their communities here in the U.S. and thinking about what kind of effect deporting them might have on their communities when they have been making positive contributions. And it means also giving consideration to what it would mean for parents to be deported when their children are here in the United States legally, and it means helping those children who have their parents ripped away from them.

The vast majority of immigrants who come to our country today are continuing to act out the stories of our own ancestors: fleeing from violence in their home countries, which my ancestors and probably some of yours were doing when they came from Europe; they are looking for a better life here in the United States. Jeremiah and many of the other prophets tell us that we are to defend the alien in our land, and that if we don’t, we are not living as God’s children. But, Jeremiah tells us, if we repent and we truly amend our ways, then God will be gracious and forgive us.

Today we are observing Christ the King Sunday. If we indeed claim Jesus Christ as our king, then the way that we behave as a society should reflect that. We think of Jesus as meek and mild. Jesus loves everybody no matter what, and this is true. But as we heard in our short reading from Matthew today, Jesus could get angry, too, when the people were not truly behaving as God’s children ought to behave. We, too, should get angry when immigrants are not treated as human beings. So, let us repent and let us amend our ways. Let us discuss why our immigration system is broken and urge our legislators to fix it. But more than that, let us work to defend the basic humanity of those immigrants who are coming into our country, remembering that once, our ancestors here were also immigrants. When we do, then we will make a beginning at living as if Christ truly is our king. Amen.

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Sermon for Youth Worship

Note: Once a month, the Harrisburg Area Youth Initiative gathers for worship using Holden Evening Prayer. Yesterday, I was invited to tell the Gospel story and preach the sermon at this service. Here is the printed version of that sermon:

Luke 17:11-19

When Deacon David asked me to come and tell a Biblical story to you all today, and that the worship would be themed around giving thanks, since it falls so close to that holiday, I began to think about what Biblical texts would be appropriate. And, I landed on this one from Luke because it seemed obvious that Jesus was commending someone he had healed for returning and giving thanks for that healing. But, as I learned this story, and as I began to dig deeper into it, I found that there was a lot more going on here than just a short story with a moral that we should always thank Jesus for all the blessings that he has given us.

And the first thing I noticed was this: how many of you actually know what leprosy is? Leprosy, or more precisely named, Hansen’s disease, is a bacterial disease that manifests itself on the skin and in the nerves, respiratory tract, and eyes. It can cause a lack of ability to feel pain, which sometimes results in loss of limbs. It was thought to be highly contagious, although recent research has shown it is not as contagious as once thought, and so those who were diagnosed with leprosy were cast out into groups away from those who were healthy. But, here’s another interesting thing: the Hebrew term and the Greek term that get translated into English as “leprosy,” did not necessarily refer to this particular disease, but included a variety of skin diseases. And so, since I have an autoimmune disease called psoriasis, which is not contagious but which manifests on my skin and itches dreadfully, I think that, had I lived in Biblical times, I may have been relegated to one of these outcast groups. It is humbling to think that, really not all that long ago, I may not have been able to live in society because of a non-contagious skin disease that freaked people out.

And that’s what I want us to be thinking of today before we get to this idea of giving -thanks: in-groups and out-groups, because they shift in this story. We start with the lepers being the out-group. They have a pretty nasty disease that everyone else is afraid they’re going to get, and so they are cast out from all of their families and friends. But, since human beings are social creatures and need other people, especially when they’re sick and outcast, they form a group where they support one another. It doesn’t matter who they are or where they’ve come from. The most important thing they have in common now is this disease. And when Jesus comes along and meets them, they stand as a group and cry out to him, asking him to have mercy on them.

But when the group follows Jesus’ directions and starts running to show themselves to the priests, it fractures into nationalities that separated them before they came down with this disease. And we find that there are nine Jewish people and one Samaritan. The nine Jewish people are now the “in-group,” and the Samaritan is the outcast. You may know that throughout the Gospels, there are some references to Samaritans, and how they didn’t get along with the Jewish people. Part of the reason they didn’t get along was because their faith was a bit different. One of the things that the two groups disagreed on that’s relevant to this story was where to worship. Jewish people believed that the place to worship was Jerusalem, while Samaritans believed that it was Mount Gerizim. So, picture this: Jesus tells the group to go and show themselves to the priests, which was what you had to do when your leprosy was cured so they could certify that you were healed and you could rejoin society. They start off towards Jerusalem to find the priests, and they look down and realize that they have been healed. And the Samaritan stops and says to himself, “Why am I headed to Jerusalem when I don’t believe that that is the right place to worship God?” And then he thinks to himself, “Hey, not just anybody can heal someone from leprosy. Wow. Since I don’t need to go to Jerusalem after all, I should turn around and thank this guy.” And that’s what he does.

But what’s puzzling is Jesus’ reaction to this guy coming back and thanking him. “Was none of them found to return and give praise to God except this foreigner?” This is one of those times—and there are one or two more in the Gospels—where Jesus sounds a bit racist. Besides this, there is the fact that the other nine are doing exactly what Jesus told them to do—go and show themselves to the priests. How were they to know that Jesus expected them to turn around and give thanks first? After all, maybe the healing wouldn’t be permanent until they made it to see the priests. So, what is going on here?

I think that what Luke is trying to tell us here is that faith doesn’t always look like what we think it looks like, and that maybe it even surprised Jesus, too. I think that Jesus did expect the lepers to follow his directions and go and show themselves to the priests. After all, that’s what good Jewish people cleansed from leprosy were supposed to do, and Jesus was a good Jewish person. I think that Jesus expected the former lepers to give praise and thanks to God in the temple. But when the Samaritan was the one who returned to give thanks, Jesus was surprised that this “foreigner,” who didn’t worship in the “right” place, could still recognize that God was present in Jesus, who was Jewish, and was able to say that nationality didn’t matter—all that mattered was that God had healed him and that he needed to find a way to thank God. Which the Samaritan did, at the feet of Jesus.

So, I’d like us to consider what our “in-groups,” and “out-groups,” are, and why they are that way. From what I hear, high school hasn’t changed much from when I was there eons ago, and there are still all sorts of “in-groups” and “out-groups”. I was part of the “academic” group: the kids who were in Advanced Placement classes, who were all geared towards going to four-year-colleges, usually those small, pricey, liberal arts schools. We were different from the group that we labeled nerds or geeks, although there was some overlap; the nerds and the geeks really didn’t have social skills even though they were smart, and they usually helped with the audiovisual equipment. Then there was the “popular” group—that group of guys who were on the football team and girls who were the cheerleaders; the ones that the rest of us would never be as pretty as and who thought they were too good to talk to us. And generally speaking, we all stayed in our groups and never crossed those boundaries at all.

Our story today tells us that God crosses all sorts of boundaries all the time. Jesus himself is crossing the boundary between Galilee and Samaria as he travels to Jerusalem. The Samaritan, once he is cleansed from his leprosy, crosses the boundary between Samaritan and Jew and throws himself at the feet of a Jewish man to thank him. And Jesus himself realizes that God knows no boundaries when a Samaritan is healed and returns to give thanks for the miracle of healing which God has given him and finds that Samaritan humbling himself at the feet of a Jewish man.

So, let’s look for God in unexpected and surprising places. Look for God in the groups that you consider to be “out groups,” because God will be there. Look for God in the faces of people that you normally wouldn’t give the time of day to, because God will be there. When you do something nice for someone else, look for God, because God will be there. When someone else does something nice for you, or comforts you when you are in distress, and that person is someone who you normally wouldn’t talk to, look for God, because God will be there. Cross the boundaries that you wouldn’t normally cross, because God has gone ahead of you and God will be there. And when you do see God at work, don’t be afraid to praise the goodness of God with a loud voice and give thanks for the wonderful things that God has done, even—and especially—when God surprises you with whatever it is that has happened.

And I think that, when you start looking for God, you will see God everywhere. You will see the mercy that God has for us every day, and you will see the love that God’s Son, Jesus, has for all of us—the love that made him cross the boundary between heaven and earth to live with us, and the love that sent him to the cross to die for us. With such a wonderful, loving, and merciful God, how can we not give thanks for every person and everything that God has given to us? So, as we head into the Thanksgiving holiday, let us remember to praise God and thank God with loud voices, just as the Samaritan did. Amen.

Sermon for Pentecost 26

Narrative Lectionary Year 1

Isaiah 36:1-3, 13-20; 37:1-7; 2:1-4

Today we move from the prophet Micah to one of his contemporaries, the prophet Isaiah. Like Micah, Isaiah prophesied in the 8th century BCE, but while Micah was more of a country prophet, based in the small towns of the country of Judah, Isaiah was the big city prophet, based in Jerusalem, and one of the prophets who had access to the king. Just a note that the book we have in our Bible today named “Isaiah,” is most likely a combination of a few different prophets who lived at different times and spoke to different concerns going on with the people of Israel and Judah. Scholars believe that chapters 1-39 belong to this first man named Isaiah, who prophesied in Jerusalem and had access to the kings of Judah; in today’s story that king was Hezekiah. In December, we will return to a latter chapter in the book of Isaiah, and at that time will speak of who we believe that prophet to be and what concerns he spoke to.

As we can see from the texts that have been read today, this was a time of great political upheaval. The empire of Assyria was on the move, conquering countries around it, including, as we mentioned last week, the northern kingdom of Israel. King Hezekiah was trying to do what was best to protect his country, and he tried to form alliances with other countries instead of trusting in the Lord for guidance and for protection. Isaiah consistently spoke against trusting in the protection that alliances with other nations might offer, and he had several reasons for speaking in this way. First, relying on an alliance with a world power meant trusting in that world power for protection rather than God. Second, if the country of Judah came under the protection of one of those world powers, they might be forced to accept worship of that country’s gods rather than the one true God. Third, if Judah were allies with one of these world powers, they would be forced to participate in that power’s military operations.

So, with these things in mind, we turn to today’s selections from the prophet Isaiah. Assyria has captured many of the fortified cities of Judah, and they think they are going to be victorious. The Assyrian army comes to Jerusalem, but before they fight, they send out messengers to meet with the officials of Jerusalem, as armies often do, to see if they can work something out before they engage in battle. The Rabshakeh is a servant of the king of Assyria; the word translates to something like “cup-bearer,” so it is possible that the Rabshakeh was a close adviser to the king of Assyria and a trusted spokesperson. And the Rabshakeh delivers an ultimatum: Look, we’ve captured all of these cities. We can do the same to Jerusalem if we have to. It’s better if you don’t rely on your God. Just surrender to us, and we’ll let you stay on your own land for a little bit. And then we’ll come and move you, but the move won’t be so bad. The land that we move you to will be just as good and fertile as the land you’re living on now.  Your God can’t save you, so just surrender to us and it will go much better for you.

Now, Hezekiah the king hears this and tears his clothes. He’s been trying to govern and protect his people for a long time, and he wants what’s best for them, but he’s also been listening to Isaiah’s words about trusting in God alone. He doesn’t know what to do, and so he sends a message to Isaiah asking him simply to pray for the people of Jerusalem—because he can’t think of anything better than that. But the prophet surprises the king and says, “Don’t be afraid. There’s going to be a rumor of something that, when these army commanders hear it, will cause them to return to Assyria and leave Jerusalem alone. Trust in God.” And, although we don’t have this part in our reading today, the prophet’s words do come true: the angel of the Lord came and struck down a good portion of the Assyrian army, perhaps with a plague, and the remainder returned back to their country. Jerusalem was safe, for the time being.

And beside this story that we have from Isaiah today, we have one of Isaiah’s visions, part of which we have heard before: the prophecy about how the people will beat their swords into plowshares and their spears into pruning hooks; how nation will not lift up sword against nation; how we shall not learn war anymore. What a vision that the prophet puts before us! I think we all long for the day when there will be no more war and our swords will be beaten into plowshares. But this is one of those prophecies where I just wish I could take the prophet Isaiah aside and say, “Really? And when is this going to happen? Because the world continues and nation still threatens nation and there is no sign of an end to war.” What do we do with this vision today?

Last week, we observed Veterans Day. This was originally called Armistice Day, and marked the end of World War I, which this year was 100 years ago. World War I, by the way, was supposed to be the war to end all wars. It wasn’t. Only 20 years later, due to various circumstances, some of which arose from the way World War I was ended, Adolf Hitler rose to power and the world was plunged into a Second World War, one that in many ways was more horrific than the first. Since World War II, there have been many more conflicts around the world, with many more people serving and dying or being injured in these conflicts. Some of you here today are veterans of those conflicts, like the Korean War and the Vietnam War, and we appreciate your service.  But after every conflict, when we count the cost in human lives and in trauma that veterans deal with, we cry out, “How long, O Lord? How long until the vision you gave to your prophet Isaiah comes true?”

This vision that Isaiah has given us is a vision of hope, and, I haven’t said this in a while, but here it is again: As Christians, we are a people of hope, and it is our business to be spreading that hope to everyone that we meet. We know that we live in a sinful world, and we know that Isaiah’s vision won’t fully come to pass until Jesus comes again. But Jesus tells us this: “Blessed are the peacemakers, for they will be called children of God.” What are some ways, then, that we can be peacemakers, that we can let our light shine before others, that we can be that people of hope and bring hope to a despairing world?

Well, first, let’s look at this concept of peace. Peace is not just the absence of conflict, because, even when there is no physical conflict, resentments can still simmer under the surface and break out into conflict at any time. Peace comes when people truly listen to one another. And that means listening not to reply and to tell the first person that they’re wrong and why. It means valuing and respecting that person enough to listen to what they are saying and to affirm them. We can show that we’re listening by saying something like, “I hear what you’re saying,” or “What you went through sounds really terrible, and I understand why you feel the way you do about this issue,” or “I didn’t understand this particular thing that you said. Can I ask you a question about it?” When we listen to understand the other person’s point of view, valuing that person as a child of God, and then respectfully share our point of view, that is the beginning of being peacemakers. And not just making a peace that is an absence of conflict, but a peace that brings understanding and respect, even when we don’t agree with one another.

When we think of making peace, we tend to think of what governments do on a grand scale, such as the peace treaties made after World Wars I and II. But there is a song whose lyrics go like this: “Let there be peace on earth, and let it begin with me.” Even though our country is not technically at war, as we all know, our society is polarized between Republican and Democrat, conservative and progressive, in such a way that the two sides cannot even talk to one another anymore. In my own family, we have a rule that we’re not allowed to talk politics, most especially with my mother, because the fights get really bad and feelings get hurt. So, as we strive to heed the call of Jesus to be peacemakers and to let our light shine, let’s practice some of that deep listening to one another. If someone at the Thanksgiving table this week says something political that makes you angry, take a deep breath and try to understand where that person is coming from. And then, if there is an opportunity, express your opinion in a respectful way, without attacking the other person. This is one way that peace with one another can begin with you and with me.

Making peace is not easy, but as Christians, Jesus never told us that life would be easy just because we believed in him. We’re not going to get it right. True peace, the kind that Isaiah saw when swords would be beaten into plowshares, will not come until Jesus returns. But that vision haunts us with hope, even after all these years. And we are a people of hope, in the business of spreading that hope to all that we meet. So, go forth, let your light shine so that all may see that hope that you have in Jesus. Make peace where you can, knowing that Jesus calls you blessed. And trust that God will lead you in that way of peace, for the sake of Jesus, God’s Son. Amen.

Sermon for Pentecost 25

Narrative Lectionary Year 1

Micah 1:3-5; 5:2-5a; 6:6-8

 

With today’s reading, we leave the narratives of the Old Testament behind and enter into the world of the written prophets. And I want to start by reminding you all what a prophet is and what a prophet is not. A prophet is a person who speaks for God and tells the people what God wants. A prophet is NOT a person who tells us what is going to happen literally in the future, like a Nostradamus, although some of what the prophet says may include what God is going to do in the future. Instead, the primary purpose of the prophet is to tell the people what they are doing right and, more often, what they are getting wrong and what God is demanding that they stop doing. We have already met some prophets in the stories that we’ve heard thus far this fall. In the story of David and Bathsheba, for example, we encounter the prophet Nathan, who comes to David and tells him a story about a rich man taking a poor man’s lamb for himself, and when David condemns the man, Nathan tells him that the man in the story is David and that God is not happy with him. Last Sunday, we met the prophet Elisha, who was the means for God to heal the Syrian general Naaman—prophets did sometimes perform miracles as well. And so, with those two examples in mind, and a general idea of who prophets were and what they did, let’s take a look at our text from the prophet Micah today.

Micah operated in the southern kingdom of Judah in the 8th century BCE, during the reign of the kings Jotham, Ahaz, and Hezekiah of Judah. He witnessed the end of the northern kingdom of Israel in 722 BCE, when it was conquered by the Assyrian Empire and its people scattered. Some of Micah’s themes in his preaching to the people are: (1) contrary to the idea that Jerusalem is indestructible because of God’s covenant with David, Jerusalem will fall to the enemy because the people are not obeying God’s covenant that was delivered through Moses; (2) even though God will punish the people of Israel and Judah because they have disobeyed God’s Law, God will remember God’s promises to Abraham, Isaac, and Jacob, and will eventually restore Jerusalem and the rest of the people of Israel, and (3) in both the judgment and the restoration of Israel, the Lord stands alone; the Lord is God.

In our selected readings today, there are a couple of verses which I know that we have heard before: the one about the ruler who comes from Bethlehem, which gets a lot of publicity in the upcoming Christmas-Epiphany season, and the one that is printed on the stole that I’m wearing today: What does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God? It is the latter verse that I want to focus on today, and especially the part about doing justice. We in the church understand loving kindness and walking humbly with God better than we understand doing justice. We love kindness when we engage in acts of charity, such as feeding the hungry and clothing the naked. We walk humbly with God when we pray and when we seek God’s will, and when we come to worship God on Sunday mornings. But what is justice, and how are we to do it?

Growing up, when my brother or I complained about something not being fair, my father would always tell us, “Life isn’t fair.” And while that is very good wisdom and very good preparation for living a life in a sinful world, that doesn’t mean that we can’t work to make life more fair. Simply put, that is what justice is: making sure that each human being that God has created has the same opportunities and the same benefits as every other human being. Justice is seeking to make life as fair as possible for each person on this earth.

Here are a couple of examples from the book of Micah about what justice looks like. In chapter 2, Micah condemns those who covet fields and houses and take them away from the people who own them. And in chapter 6, after today’s portion, Micah condemns those who have “dishonest weights”; in other words, those merchants who cheat the people by having scales that weigh either too much or too little of something.

These might seem like issues that are long ago and far away to us. Yet, just this week, I read a piece in The Washington Post where the author says that, here in the United States, while we have a right to an attorney if we are accused of a crime, we have no such right in civil cases (https://www.washingtonpost.com/opinions/we-have-a-right-to-counsel-in-criminal-cases-why-not-in-evictions/2018/11/06/bbdb8600-d879-11e8-83a2-d1c3da28d6b6_story.html?utm_term=.c8973a23488e). Now, picture yourself as a low-income family struggling to pay rent with the income you have. You have a car breakdown or a large medical expense, and you’re not able to pay the rent. The landlord decides to have you evicted. And, since you can’t afford a lawyer to represent you, you don’t know what your rights are. For example, you don’t know that it’s illegal for the landlord to throw your belongings on the lawn. This article stated that there is an eviction crisis in the United States: 2.3 million evictions were filed in 2016. There is a lack of affordable housing and rents are skyrocketing. And, once you have an eviction on your record, it’s very difficult to find someone else who will rent to you. This is our modern version of people who covet fields and houses and take them away from the people who own them.

So, what does it look like for people of faith to do justice in this situation? Participating in Family Promise is one way to begin. We find out the stories of the families who are without a home and how they landed in that situation. We help to house them as they receive assistance and education to get out of the situation that they’re in, and to not land in that situation again. We learn to empathize. But doing justice doesn’t stop there. Doing justice means that we find out what the laws regarding landlords and renters in our state are. Doing justice means talking to our lawmakers and advocating for them to change the law, so that those who are in eviction proceedings have the right to a civil attorney just as they would to a criminal lawyer.

Besides talking about grabbing land, Micah also speaks of dishonest weights that cheat those who are poor out of what they need by weighing things at not the right weight, but either too heavy or too little in order to benefit the merchants at the expense of the poor people. We don’t have an exact equivalent of this that I could find. But there is such a thing as economic justice, and one form that takes in our society today is the minimum wage. The minimum wage in Pennsylvania is $7.25 an hour. According to the state Department of Labor, 190,800 people earn the minimum wage or less. I guarantee you that you have seen many of those 190,800 people in the neighborhoods surrounding our 4 Lutheran congregations. Of those workers, 65 percent are women, 74 percent are white, 58 percent are under the age of 25, and 60 percent do not have a high school diploma. People cannot afford to live on their own if they are only earning a minimum wage, and so they will do things like work two or three minimum wage jobs in order to make ends meet, or live with aging parents who can care for their children. This is part of the reason that I see the people I do coming and looking for help, and if they’re not able to earn enough to live on, they can’t break out of that cycle of poverty no matter how much they may want to. Doing justice in this case would be to talk to our state and federal legislators and advocate for raising the minimum wage to something that people could live on. Lutheran Advocacy Ministry in Pennsylvania, or LAMPa, recommends raising that minimum wage to $10.10 an hour.

Doing justice means that we take risks in order to make the world a little bit more fair for our neighbors around us. Sometimes the things that we advocate for are not very popular. Sometimes doing justice means that we need to take part in protests in order to make our voice heard by legislators who don’t seem to be listening to us. Sometimes it means that we need to explain our positions to people who disagree with us. Doing justice is not easy. In fact, doing justice is meant to disturb us from our comfortable lives in order to experience the discomfort of those who do not experience justice. And that is neither easy nor convenient. And yet, this is what God is calling us to do through the prophet Micah, alongside of loving kindness and walking humbly with God.

My father is right, you know. Life isn’t fair. And it won’t be completely fair until Jesus, the one whom Micah prophesied about in chapter 5, returns. When Jesus comes in his glory, then everything will be made right once more. All will have enough to live on, and not just enough, but more than enough. Until that day comes, we are called to do the hard work of the coming kingdom, knowing that we won’t always get it right, but trusting that Jesus is there with us, walking beside us, urging us onward. Therefore, let us be bold as we strive to follow God’s directive through Micah: What does the Lord require of you? Do justice, love kindness, and walk humbly with your God. Amen.

 

Sermon for All Saints’ Sunday

Narrative Lectionary Year 1

2 Kings 5:1-15a

With today’s story, we are leaving behind Kings David and Solomon and the united kingdom of Israel. After Solomon died, the kingdom split into the northern kingdom, which was called Israel, and the southern kingdom, which was called Judah. We have skipped over the many stories of Elisha’s predecessor, Elijah, and his battle against King Ahab and Queen Jezebel for the soul of the northern kingdom and who the people would worship: the gods of Jezebel or the one God, the LORD. Elijah has ascended into heaven, and Elisha is carrying on in Elijah’s footsteps, being a prophet for the LORD. Elisha, like Elijah before him, is operating in the northern kingdom of Israel. It’s not clear from the text who the king of Israel is at the time today’s story takes place; the last king named in a preceding chapter is Jehoram, the son of the wicked king Ahab, so it may very well have been him. But we can see from the context that Israel is not on good terms with the neighboring country, Aram, which covers what is now Syria. So, it is a time of political tension for Israel, which includes skirmishes and raids from one nation into another.

Today, I want us to first take a look at the slave girl that clues Naaman in to the fact that there is a prophet in Israel who could heal him from his leprosy. Our text says, “Now the Arameans on one of their raids had taken a young girl captive from the land of Israel, and she served Naaman’s wife. She said to her mistress, ‘If only my lord were with the prophet who is in Samaria [the capital city of Israel]! He would cure him of his leprosy.” Think about that for a moment. This was a young girl who had been ripped from her family in a raid and taken to serve the enemy, and not just the enemy, but the wife of the commander of the army of the king of Aram. If that had been one of us, would we have said anything that could help our enemy be healed from a disease? Or would we have prayed to God for the leprosy to cause our master a slow and painful death?

While we sit with this discomfort for a while, I want to offer up another, more recent, picture for us. Last week, a gunman entered a synagogue on the Sabbath, during worship services, and killed eleven people there, all the time shouting out anti-Semitic words. This man was injured as law enforcement came and took him down, and his injuries required healing at the hospital. When he was brought to the hospital, the man was still shouting anti-Semitic slurs. The doctor and some of the staff who worked to heal him were Jewish. And when asked, the doctor said that he was proud to offer medical care to a human who was wounded. These are just two examples of what loving your enemies looks like. Would we who are Christians, whom Jesus taught to love our enemies, do what the slave girl and what this doctor did? Give our enemies hope for healing? I think that’s something for us to sit with, to meditate on, to pray on, and then perhaps to repent and to ask forgiveness for. And then, ask God to help us to do better at loving our enemies.

But let’s move on to the rest of the story now, for there is more that this Scripture text has to teach us today. Naaman hears about this prophet in Israel who can cure his leprosy, and he goes to his king, probably to ask permission to go to Israel, with whom his country, remember, was not on the greatest terms, in search of healing. But here’s the interesting thing: Naaman and his king hear the Israelite girl say “prophet,” and they think, “king”. Because, in their world, kings are the ones with all the power, including, apparently, the power to heal. And when the king of Israel receives this distinguished guest from the enemy country, he has no idea what they’re talking about. So of course he’s going to think that the king of Aram is trying to pick a quarrel with him and start a war. As I looked at the chapters that came before our story today, it seems that the prophet Elisha has had prior contact with the king of Israel, so I’m not sure why the king did not think to summon Elisha. Maybe he did not think that healing leprosy was among Elisha’s many gifts from God.

But, Elisha hears about what has happened and tells the king to send Naaman to him, “so that he may learn that there is a prophet in Israel”. And what Naaman discovers, when he arrives, is that prophets are not like kings. Elisha does not even deign to come out to see Naaman. Elisha is not interested in all of Naaman’s wealth, pomp and circumstance. Instead, he tells Naaman to simply go and wash in the Jordan River, and he will be clean. And Naaman, who is used to great displays of power and who is used to people bowing before him, is angered and disappointed. He thinks, “I came all this way to simply be told to go and wash in the Jordan River? What’s wrong with the rivers in my country? Why didn’t the prophet at least come out and say, ‘Abracadabra!’ and wave his hand over me and heal me that way?” But, his slaves persuade him to give Elisha’s prescription a try, and when Naaman washes in the Jordan, he finds that his leprosy is gone and he puts his faith in the God of Israel.

We tend to look for miracles, healing miracles and other kinds, as big and flashy events, too. We all want to be the one whose disease seems incurable, and then when the doctors say that there’s nothing more they can do, something happens and our disease is miraculously gone. We want to be the one who gets their 5 minutes of fame, the one who says, “Oh, those silly doctors couldn’t do anything, but look! Here is what I did, and I’m healed!” Or, we want to be the one who gets credit for solving a huge problem in the community, or even to be that one congregation who was on the brink of closing and then, miraculously, revived and renewed and is thriving. We want those flashy miracles, just like Naaman wanted a flashy cure for his leprosy.

But what God teaches us through the prophet Elisha is that miracles come through the mundane, the everyday routine, and the ordinary things. By washing in a muddy stream, Naaman’s leprosy is healed. Healing from an autoimmune disease comes in the form of an injection that the patient must learn to give to herself over the course of many months, even though she is deathly afraid of needles. The work of healing and renewing a congregation comes in all of the little things, the seemingly small ministries that it does, that work out over a long period of time, in spite of conflicts that come along the way. God works miracles through the ordinary and the everyday, through the research and efforts of doctors, through the simple acts of kindness and love that the people of the church show to the community. And God works salvation through a baby born in a manger and through a man dying on a cross. And if we are not paying attention, we just might miss these ordinary, everyday miracles.

But there’s even more to this story than just looking for the miraculous in the everyday and the ordinary. In the Gospel of Luke, when Jesus is speaking to his hometown people in Nazareth, he says, “There were also many lepers in Israel at the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian.” First of all, Jesus’ reference reminds the people that God chooses whom God wills for healing, regardless of nationality or status as enemy of God’s people. That’s a reminder to us today, when we are wrestling with the question of why some experience healing and others don’t, that we don’t know the why behind God’s actions. But second, it is yet another reminder to us that God loves all people, even those we consider our enemies, and that we are to pray for all people and to act in love towards all people.

We’re not going to get this living as Christ taught us to live right. Today we celebrate All Saints’ Day, when we remember all of those who have gone before us in the faith. And we remember that, just like Naaman, who didn’t understand at first that healing could come through following a very ordinary command, those whom we honor on this day did not always get everything right. My paternal grandmother, as an example, was ornery. It seemed like she wasn’t happy unless she was complaining about something. The words that I remember that she said to me shortly before she died were, “Never marry an engineer, because you won’t get anything new.” But I knew that she loved me and she loved all of her family with a fierce protectiveness. She even overcame her phobia of snakes one day to chase off a snake with her cane that was going after a bird family living in her back yard. My grandmother didn’t always get it right. But I am confident that, right now, she is resting in the arms of Jesus and that I will see her again one day.

One day, the kingdom will come in its fullness, and we will be reunited with those whom we have loved, our family and our friends. And, we will be reunited with those whom we did not know, but who died trusting in the Lord. We may get to meet Naaman the Syrian, and hear his firsthand account of how God healed him from leprosy by washing in the Jordan. And we may get to meet the Israelite girl who became a slave in Naaman’s household, and ask to hear more of her story, and how she found it in herself to wish for healing for her enemy. You may have a list of people you want to meet and talk with one day; I know I do. But in the meantime, today, you can get a foretaste of what it’s going to be like by coming up to receive Holy Communion. In many churches, the altar rail has been designed in a semicircle, with the idea that the rest of the circle is in heaven, with people there sitting at the banquet. So today, and any day you receive communion, remember that you are feasting with your loved ones in the heavenly kingdom, who complete the circle. And that the Lord Jesus is present with us, even as he is present with them. Amen.