Category: narrative lectionary

You Gotta Serve Somebody: Pentecost 21

You Gotta Serve Somebody: Pentecost 21

Narrative Lectionary Reflection

October 14, 2018

Read Joshua 24:1-25 (CEB)

Introduction 

Joshua was the successor to Moses.  He had led the people across the Jordan River to begin taking the land.  Now, the land was theirs and Joshua, now an old man, wants the people to recommit to God again.

God had defeated the Egyptians, allowing for their escape. God was with them as the warred with the people living on the land promised for them.  But now as the land has been subdued, the people are being challenged.  Meeting other cultures, meant meeting other gods.  As Joshua is getting ready to pass from the scene, he wants the people to take stock of their lives and choose who they would worship or serve: the gods of their neighbors or the God that led them out of slavery? 

Today we study the farewell speech Joshua and the people of Israel’s response.

Engaging the Text

 I sent the hornetb]”>[b] before you. It drove them out before you and did the same to the two kings of the Amorites. It wasn’t your sword or bow that did this. 13 I gave you land on which you hadn’t toiled and cities that you hadn’t built. You settled in them and are enjoying produce from vineyards and olive groves that you didn’t plant.

-Joshua 24:12-13

Joshua 24 includes some of the last words of Joshua.  He was a protégé of Moses, and when Moses died, Joshua took over.  He is speaking to the people after they wandered in the desert for 40 years, after they crossed the Jordan into the Promised land, after the people had battled the inhabitants of Canaan, and after they had set up the beginnings of a nation.  It took decades, but the Israelites had arrived in more ways than one.

Instead of kicking back and enjoying their new life, God is calling them to enter into covenant with God.  Joshua gives a final speech that is in three parts: recalling God’s mighty acts, discussion the covenant and then solemnizing the covenant.  When he speaks it is in the first person, meaning that it was not simply him speaking, he was speaking with divine authority.

It’s important to note that when the Israelites conquered the different nations, that meant coming into contact with foreign gods. Joshua’s talk is a reminder to make a choice to follow God, and sometimes that choice has to made daily.

Joshua starts by recounts the story of the Israelites, showing what God had done for them; the calling of Abraham and giving he and Sarah a son named Issac.  Issac had Jacob and Esau. Leading the Israelites out of Egypt, the destruction of Pharoah’s Army, and God being with them as they battled differing nations.  God even reminds them that they were given land they didn’t toil  and living in homes they didn’t build, reminding them they didn’t do this on their own. 

Everything that the Israelites had done; winning battles against the different nations, the vineyards they planted, the cities they lived in, the fields they farmed were not done by them alone.  Joshua reminds the people that all the good things they had at this moment, came from God. It was God that brought them to this moment. And because God got them to this point, they should give thanks to God.  Joshua wasn’t saying that they should just say thanks and move on, no, they were to give thanks to God’s goodness by serving God.

This concept that God is the one who is at work in our lives is something that is hard for our modern society to understand.  For good or for ill, modern society is focused on the self. It doesn’t matter what your political orientation is, we all tend to look at our achievements as solely the result of our hard work.  In Joshua’s speech, God is continually saying that it was Yahweh that did so much for the people.  Yahweh brought Israel into being and then led them out of Egypt. It was Yahweh that defeated all the enemies of the Israelites.  Joshua tells the people they are free to worship other gods. In verse 15 God says that a choice has to be made: “then choose today whom you will serve. Choose the gods whom your ancestors served beyond the Euphrates or the gods of the Amorites in whose land you live. But my family and I will serve the Lord.”

This is a call to choosing to follow God and it is also a call to live a life of gratitude. One of my Old Testament professors at Seminary shared his view on how people take communion and how that has changed over time.  In the past, the congregants would come to the communion table in fear and trembling. They didn’t even take the bread, but opened their mouths and the pastor would place it on their tongues like a mother bird to her chicks.  In modern times, people come joyfully to the table, take the bread and wine and had back to their seats almost skipping.

In the future, the professor envisioned church members stomping down the aisle to the communion table.  The pastor shakes in fear. These members grab their bread and wine and then stomp back to their pew.

His little tale brought a few laughs in the room, but there was some seriousness about it.  It showed how one can go from having a grateful and humble heart to thinking that they don’t really need God and in fact, God should be honored they are doing this. We can go from gratitude to a sense of entitlement, thinking God didn’t do anything for us.

Joshua was trying to remind his people that their lives are not simply their own.  The Israelites were part of something bigger than themselves. They were part of God’s salvation story, God’s attempt to redeem creation from the bondage of sin.  

At the end of the passage, the people recommit to following Yahweh. Of course, the Israelites would forget what God had done in their lives.  Joshua knew this. But at that moment, the Israelites get it. They will strive to live the life of a servant.

In some ways, this reminds us that we say “yes” to God day after day.  It isn’t just a “one and done” debate. People in recovery usually say that the road to sobriety is one day at a time.

Conclusion

I heard a phrase a lot when I was growing up.  It’s phrase you hear a lot in the black church.  “God woke me up this morning and started me on my way.”  When I was a kid, I had a hard time understanding this. Was God sitting next to my bed and maybe nudging me to wake up?  

As I got older, I began to understand what that meant; it means that our lives are not are own.  God has done wonderous things for us and our response is a life of service to God and to our sisters and brothers.  It’s to enter into God’s continuing salvation story and see how we can model and show what it means to be a disciple of Jesus.

Do we see that the God that demanded allegiance to the Israelites long ago, also demands our allegiance?  We are being asked who we will serve.  We can choose the ways of the world that leads to “death” or will we choose the one who brought us salvation through Jesus Christ.

Choose this day who you will serve. Who will you serve? As singer  Bob Dylan says, “you gotta serve somebody.”

Dennis Sanders is the Pastor at First Christian Church of St. Paul in Mahtomedi, Minnesota. He’s written for various outlets including Christian Century.

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Ten Words from God: Pentecost 20

Ten Words from God: Pentecost 20

Narrative Lectionary Reflection

September 30, 2018

Introduction 

In the waning days of the Roman Empire, a monk named Benedict wrote a document that would direct how his fellow monks would live.  Used by Benedictine monks for 15 centuries, the Rule of St. Benedict laidout how monks were to live in a communal environment.  The rule provides order as well as helping the monks foster a sense of the relational nature of humans.

The Israelites crossed the sea and are now  “safe” on the other side.  Pharaoh and his army are gone. No more Egyptians to worry about.  But now they were out in the wilderness where they faced many unexpected challenges. In Egypt,  they followed Egyptian laws, but they weren’t in Egypt anymore.  They were now out in the wilderness. Rules were needed to help everyone get along outside the structure of Egyptian society and law. Common expectations and community norms were needed. The needed a rule, like the the Rule of St. Benedict.

As the people journey together, Moses presents them with a new Law from God.   The core of God’s Law for the Israelites is the Ten Commandments. Received by Moses and delivered to God’s people, these laws became important not only among the Israelites but also to many cultures and governments around the world.  In our own nation today, the Ten Commandments are widely accepted as social and spiritual norms.

It is important to note that the Ten Commandments were given to the Jews (actually the male Jewish head of households) and were not intended for universal use.  That said, we they can help us understand how we should live as Christians, what God expects from us and how following rules can be seen as an act of grace.

Engaging the Text

The Lord called to him from the mountain, “This is what you should say to Jacob’s household and declare to the Israelites: You saw what I did to the Egyptians, and how I lifted you up on eagles’ wings and brought you to me. So now, if you faithfully obey me and stay true to my covenant, you will be my most precious possession out of all the peoples, since the whole earth belongs to me.

-Exodus 19:3-5

It’s easy to see the Ten Commandments as rules to be on God’s good side.  But that’s not really what they are about.  In fact that aren’t really about us at all.  Theologian Rolf Jacobson notes that there are two things the Ten Commandments don’t do; they aren’t a pathway to salvation and they aren’t there to make you a better you.  Jacobson says the following:

The first is that God does not give the law as a means to salvation. To use the law to earn salvation, to win your soul’s way into heaven, is like trying to build a faster-than-the-speed-of-light spaceship or a time-travel machine out of plywood. It’s not possible. And neither is it possible to earn salvation through the law. God does not give the law as a way to establish relationship with the people. God establishes the relationship and then gives the law.

That leads to the second point about the law. It isn’t about “us,”per se. God does not give you and me the law in order to perfect us or even to make us a better “you”or a better “me.”The law is not about us — it is about our neighbors. God gives you the law, not so that you can get more spiritual or have your best life now, but so that your neighbor can have her best life now.1

The Ten Commandments are for our neighbor and for God.  How do we relate to our neighbors?  How do we relate to God?  We aren’t blessed when we do good, but when we do good to the other and the other does good to us.

The first four commandments deal with our relationship to God.  The next four deal with our relationship to others and the last two deals with the desires of the heart.

We will look briefly at each commandment starting with the first one.

You shall have no other God’s before me. Don’t put anything or anyone ahead of God.  We are to pledge sole alligence to God. When we fail to love God, our neighbor is affected. As Jacobson notes, “When we center our lives around things other than God — whether it be money, fame, power, pleasure, beauty, even religion, or anything else — our neighbors will pay.”

 Don’t make yourself an idol. God is supposed to come first over everything.  It is easy to think we could love God and something else, but God commands that there are to be no idols.

 Don’t use the name of God wrongly.We call upon God to forgive us when we sin, to offer praise, to seek healing. God’s name is powerful so we should use it with care.

Take the Sabbath off.    The Sabbath is a day to worship God, but more importantly, it is usually about rest and fairness. This commandment gives the poor a day of rest. It is also a reminder that in Egypt, the Israelites had to work without a day off. Now they are free from having to work all the time, so take the time to rest.

Relating to Others.The next four focus on who we take care of our neighbors.  That includes are parents. The first one of these commandments, honoring your parents is about loving the other, our neighbors.  In a more modern tone, we are to care for the elderly in our midst.  We are also not to take the life of another (again, to murder is to not care for the other), not stealing and not having sex with a person’s spouse.  Again, we don’t do these things to get on God’s good side, but we do it for the benefit of the neighbor.

State of the Heart. The last two commandments deal with the heart.  Don’t bear false witness against a neighbor and don’t covet anything of the neighbor.

An aside about how Jews might see the Ten Commandments. Protestant Christians tend to look at law and gospel or grace differently than Jews.  Starting with Martin Luther, we emphasize grace and sometimes see the law as something that is archaic and has nothing to do with our faith.

Jews, however, see this differently.  They see the law as a response to God’s goodness.  Theologian Geoff McElroy explains: 

At first glance the Decalogue seems to be a list of regulations, and that’s what we assume they are, a list of do nots.  But maybe they are more like a framework through which life, specifically life with God, is interpreted.

Jewish tradition about the Decalogue gets this in a way that post-Pauline Christianity has seemed to have lost.  For many Christians, the Ten Words are “law” vis-à-vis the gospel or good news of God revealed in Jesus and even though we’ll still think following them is a good thing, they are seen as something distinct from the concept of God’s grace, as things that we as humans have failed to live up to and thus we need saving.

But in Jewish tradition, the Ten Words are a response to grace.  The Jews traditionally order their commandments differently; what the Jews regard as the first commandment or word, many Christians just dismiss as a prologue or introduction to the commandments.  But in Jewish tradition, the first commandment is not to have “no other gods before me,” but is instead: “I am the LORD your God, who brought you out of the  land of Egypt, out of the house of slavery”  (Exo 20:2).

In other words, the first word of life with God is to, “Remember what God has done for you!” 2

Conclusion

As Christians, especially  Protestants, it’s easy to look at the Ten Commandments as rules to follow or rules that weigh us down, take away our fun.  Because we are all children of the Reformation, Protestants tend to believe in grace over law.  That we are saved by grace is the central message that reformers like Luther and Calvin.

However, these passages were originally written by and for Jews,  so we need to see how Jews responded to these Commandments.  Jews tend to see the Ten Commandments or Ten Words as a response to grace.  The Ten Commandments are a response to grace.   The law is the vehicle for grace.  

It’s important to realize that the first commandment in the Jewish tradition is not You should haven’t other gods before God.  Instead, the first commandment is “I am the LORD your God, who brought you out of the  land of Egypt, out of the house of slavery.”

It’s these sentences that the rest of the commandment flows from.  The rules that follow are not God keeping tabs as it is a response to what God has done.  If God has shown mercy to you, then you are to not make idols to other Gods.  If God has led you out of Egypt, then you are to care for the elderly.  If God has loosed the bonds of slavery, then you are to not steal or covet anything your neighbor has.

Theologian Thomas Long has likened following the Ten Commandments to a dance.  He writes:

The Decalogue begins with the good news of what the liberating God has done and then describes the shape of the freedom that results. If we want to symbolize the presence of the Ten Commandments among us, we would do well to hold a dance. The good news of the God who set people free is the music; the commandments are the dance steps of those who hear it playing. The commandments are not weights, but wings that enable our hearts to catch the wind of God’s Spirit and to soar.3

Like the Ten Commandments,  Communion reminds us of God’s wondrous acts of freedom through Jesus Christ.  How will we respond?  If God has freed us, then we should take the bread and wine with great joy, learning to follow God’s ways in joyous response.  We will fail at times, but God forgives us and we are reminded again of God’s love.  

  1. Rolf Jacobson, Working Preacher, June 15, 2014.
  2. Geoff McElroy, Desert Scribblings, 2008 (http://gmcelroy.typepad.com/desertscribblings/)
  3. Thomas G. Long, Christian Century, March 7, 2006, p.17.

 

Dennis Sanders is the Pastor at First Christian Church of St. Paul in Mahtomedi, Minnesota. He’s written for various outlets including Christian Century.

The Final Showdown: Pentecost 19

The Final Showdown: Pentecost 19

Narrative Lectionary Reflection

September 30, 2018

Introduction 

In our last lesson, we talked about Joseph the great-grandson of Abraham who was sold in slavery in Egypt.  He becomes the head caretaker in the house of Potiphar, only to be pestered by Potiphar’s wife and her advances.  He is then falsely accused when he rejects her temptations and is placed in jail.

But all is not lost for Joseph.  We are told over and over in this story that God was with Joseph and indeed, God was present in both good times and in times that were challenging.  He is released from prison becomes the most powerful man in Egypt after the Pharaoh, and saves his family from a local famine.  Pharaoh invites all of Joseph’s kin come and live in Egypt, a happy ending. But of course, it wasn’t a happy ending.  Today we talk about Joseph’s descendents as they leave the place that was one a refuge and became of place of hardship.

Engaging the Text

13 But Moses said to the people, “Don’t be afraid. Stand your ground, and watch the Lord rescue you today. The Egyptians you see today you will never ever see again. 14 The Lord will fight for you. You just keep still.”

-Exodus 14:13-14

As the book of Exodus starts, we find things are not so good for the descendants of Joseph and his brothers. The book opens us by telling us that a new pharaoh rules the land and he “did not know Joseph.” Between the time of Joseph and the current period, the Hebrews grew in size from a handful of people to a vast group within Egypt.   The new Pharaoh did not have the same generous attitude as the first Pharaoh. He feared the Hebrews because of their large numbers. In order to keep the Hebrews from being a threat due to their vast numbers, he set them to work doing hard labor on his building projects.  A people who were once guests were now slaves.

Enter Moses.  He was saved from a terror campaign initiated by the Pharaoh which killed every Hebrew male child.  Ironically, Moses grows up in the Pharaoh’s household taken care of by Pharaoh’s daughter.  God calls Moses to lead his people out of Egypt.  Pharaoh refuses to let the people leave and it become a match between Pharaoh and God.  A series of plagues strike the Egyptians until after a final plague kills all the firstborn Egyptians, Pharaoh lets the Hebrews go.

But then Pharaoh’s heart was hardened and he sends the army after the Hebrews.  This is where the story beings for us.

Pharaoh sends his army on chariots to catch the Hebrews who are stopped at the seashore.  Word gets to the Hebrews of the advancing Egyptian army who naturally, freak out.

Moses tells the people to calm down.  See God’s work of salvation at hand.  God was going to save the Hebrews once and for all in spectacular fashion.

It seems that God is working long before the showdown at the sea.  Jewish commentaries note that God had the Hebrews take a circuitous route to the promised land instead the more direct route- which would make a great escape route back to Egypt if things got dicey.  This wandering would make it seem like the Israelites were lost, which then prompted the Egyptians to attack. (Beshalach Aliyah Summary, Chabad.org.)

It’s important to note that the two pillars that led the Hebrews, a cloud and fire are examples of God’s presence.

While the common story is that the Hebrews crossed the Red Sea, some biblical scholars think they crossed the Reed Sea, which is shallow and surrounded by marshy land.  East winds can push the water away. The Egyptian army gets bogged down in the soggy soil.

Did all of this happen at the Red Sea or the Reed Sea?  If it’s the Reed Sea, how could the Egyptian army be drowned in shallow water? Who knows.  The story was handed down orally and there  is a possibility the story became “bigger” with each telling. Whether it happened at the Red See or the Reed Sea; whether it was winds that pushed away the shallow water or a huge wall of water is not the main point of the passage.  The point is that God saves the Hebrews from oppression.  The people see the power of God and place their trust in God.

 

 

Conclusion

This text is a well-known one not simply because the story has been told over and over, but because of movies that have dramatized the event.  In Cecil B. DeMille’s Ten Commandments the most memorable scene is when Moses (played by Charleston Heston) lifts up his rod and the mighty waters are swept away for provide a corridor for escape. 

While we know Hollywood’s telling of this story, what does this story have to do with our own story?  How do we see ourselves in this larger story?

The story of the Israelites in Egypt has been a story that resonated with African Americans.  Bogged down by slavery and then official segregation, Blacks in the United States looked to these passages as assurance that God was on the side of the oppressed and that someday, Pharaoh would be toppled.

Beyond this application, what does this story mean to you?  What does the liberation of a people thousands of years ago by God have anything to do with us today?

 

 

Dennis Sanders is the Pastor at First Christian Church of St. Paul in Mahtomedi, Minnesota. He’s written for various outlets including Christian Century.

The Young and the Restless: Pentecost 18

The Young and the Restless: Pentecost 18

Narrative Lectionary Reflection

September 23, 2018

Read Genesis 39:1-23 (CEB)

Introduction 

Americans love a good “rags to riches” story. We love hearing about the poor man (it is usually a man in these stories) who works hard and becomes a rich person.  The person who helped plant these stories in the American imagination was Horatio Alger.  His books, written in the 19th century, focused on you teenage boys who either worked hard or committed some act of bravery that brings the boy wealth and riches. The story basically says that if you work hard, then good things will happen to you.   A religious version of this has taken hold in modern times. Called the Prosperity Gospel it says that if you follow God, you will be blessed financially.

On its surface, the story of Joseph seems like a Horatio Alger story.  He was the youngest son in a large family that was sold by his brothers to Egypt.  He is now a slave.  But then fortuned steps in and he ends up in a place of honor.  But the story here is not about Joseph working hard as it was about God being with Joseph in the good times and the bad.  So, let’s look at Jospeh as he works in Potiphar’s house.

Engaging the Text

Now Joseph was taken down to Egypt, and Potiphar, an officer of Pharaoh, the captain of the guard, an Egyptian, bought him from the Ishmaelites who had brought him down there. 2The Lord was with Joseph, and he became a successful man; he was in the house of his Egyptian master. 3His master saw that the Lord was with him, and that the Lord caused all that he did to prosper in his hands. 4So Joseph found favor in his sight and attended him; he made him overseer of his house and put him in charge of all that he had.

-Genesis 39:1-4

Before we go into today’s text, some backstory.  In our last lesson, we see God speaking to Abraham about being the father of a great nation.  After a long wait, God’s promise came true in the form of Issac.  Issac later had two sons, Jacob and Essau. Joseph was the son of Jacob who happened to be the grandson of Abraham.  God had kept God’s promise- a nation is being built through the family of Abraham.

Joseph was the youngest of Jacob’s sons. We start to see a textbook case of sibling rivalry. Jacob doted on his youngest, keeping him from doing the really hard work. He even gave him a fancy robe, something his brothers didn’t get.

Of course, his older brothers hated their little brother.  But they didn’t react by whining.  Instead, they wanted to kill Joseph.  Ruben, one of the brothers was able to disuade his brothers from offing Joseph.  Instead, Joseph was sold into slavery and was soon on his way to Egypt.

So now Joseph is in Egypt.  He is far from home, far from his family.  But even when things might seem dark for Joe the passage notes that “the Lord was with Joseph.” That phrase is used 4 times in this passage and it is the phrase on which this whole story hangs on. Theologian Walter Brueggemann that this phrase is not that with God, everything will work out.  He notes that three times the word is used when Joseph finds success. But the fourth time it is used is when Joseph is not successful.  In essence this phrase goes against prevailing wisdom of the culture.  God was not the good luck charm, but something very different.

Verse 2 notes that Joseph was “successful” meaning that he was making progress and indeed he was.  He ended up as the personal attendant of Potiphar and the guy in charge of the day-to-day handling of Potiphar’s house.

Throughout these early verses of chapter 39, we find that God is continually looking out for Joseph and even bless those who treat him kindly.  It seems like things were going well for Joseph and one could just end the story here, with Joseph in a nice job in an exotic locale and away from his jealous brothers.

his is where the story veers from local-boy-does-good to something out of a soap opera.  The wife of Potiphar is attracted to Joseph and more than once begs, pleads for Joseph to take part in some hanky panky.

By this point, Joseph might be in his mid 20s and according to some scholars the outfit he wore what could be considered shorts and a t-shirt.  Which means that in the eyes of Potiphar’s wife, Joseph is a hottie.

Joseph was in a pickle.  He had to obey the wife of Potiphar, but he knew he was entrusted to look after Potiphar’s household and he also knew of his covenant with God. “How could I do this great wickedness and sin against God?” he says.

Potiphar’s wife is anything if not persistent.  She keeps trying to tempt Joseph until one day she grabs Joseph and seems to jump right out of his clothes to get away from her.

There is a lot that can be unpacked from this encounter.  One way to think about this is that Joseph was tempted. Jewish midrash suggests that Joseph was a sexual being that was tempted to have a fling with Potiphar’s wife.  But the midrash goes on to say that just a the moment he gives in he remembers his relatives. Jewish theologian Louis Ginzberg explains:

[Zuleika] stood before him suddenly in all her beauty of person and magnificence of raiment, and repeated the desire of her heart. It was the first and the last time that Joseph’s steadfastness deserted him, but only for an instant. When he was on the point of complying with the wish of his mistress, the image of his mother Rachel appeared before him, and that of his aunt Leah, and the image of his father Jacob.… The vision of the dead, and especially the image of his father, brought Joseph to his senses.1

The midrash shows Joseph was a human being who was tempted, but remembers who he is and comes to his senses. 

Bruggeman sees this as a set up between God and empire, with Joseph and Potiphar’s wife as stand-ins for each. Her desire to take advantage of Joseph is an example of the powerful seeing themselves beyond the reach of the Torah and ultimately God.  But Joseph saw this as a road to ruin. ” How could I do this terrible thing and sin against God?” he says.

Joseph’s story is not unlike the temptation that so many politicians face. You could see this story play itself out in our hall of power, our state capitals, Congress and the White House.  He could have said yes to the temptations of what Brueggeman calls “empire” or what some say the ways of the world, but he had to say “no.”  This was not God’s way.2

Realizing that she was never going to get her man, Potiphar’s wife then runs to her husband and makes up a story of Joseph trying to take advantage of her.  His days at the House of Potiphar were over.

But God was with Joseph. The common punishment for rape in that time as death, not imprisonment. Why didn’t Potiphar have Joseph executed? Is this an example of God being with Joseph? Potiphar might have known what his wife was doing and opted for the least bad option.  

But Joseph is now back at square one.  He went from running the house of one of the most powerful men in Egypt to now being a common criminal.  But then there’s that phrase again: the Lord was with Jospeh. Joseph ended up being the person in charge of all the other prisoners.  He was still a prisoner, but something good came out of this injustice.

This is where the story ends.  We learn later that Joseph is released from prison and becomes second in command to the Pharaoh. He saves Egypt from famine as well as his family who come to live with him. Through the good times and the bad, the Lord was with Joseph.

 

 

Conclusion

What does it mean to be blessed?  There is a common understand among some people that God means for us to be happy and wealthy. The Prosperity Gospel mentioned earlier that God intends for good things and when those good things happen, God is blessing us.

But is blessing only about good things?  Joseph was good person, maybe even blessed, but that didn’t prevent him from becoming sold by his brothers or getting falsely accused or ending up in prison.  

The Lord was with Joseph.  That phrase tells us a lot.  No matter what was going on in Joseph’s life, God was with him.  God was with him as he rose to favored position in Potiphar’s house and was there when Joseph was in prison.

We all need to be blessed.  But that blessing is not about having it all.  God blessed Joseph by being present in Joseph’s life and Joseph responded by following God, even if it meant losing it all.

In Paul’s letter to the Romans he says in chapter 8 verse 28 that “all things work together for good[a] for those who love God, who are called according to his purpose.”

The point of this verse isn’t that good can come out of some horrible experience as it has sometimes been interpreted as. No, it is that God remembers us in the good times and the bad.

 

There is a saying that I’ve heard many times over the years.  It’s goes like this, “God is good. All the time. All the time, God is good.”  God is good. Sometimes we have a hard time believing this. We might wonder where was God during certain points of our lives.  We may wonder if God is good when we are diagnosed with cancer. Was God good when a child dies? How about when your job is eliminated and you are left wondering how in the world you are going to make it financially.  

But the reality is, God is good, not because God is a spiritual Superman that comes in and saves the day.  God is good because we are not forgotten by God. God didn’t forget Joseph.

The rest of the story of Joseph is that he is freed from prison and again rises in power to become the second most powerful person in the land of Egypt.  He reunites with his brothers whom he forgives. His whole family moves to Egypt and after Jacob dies, his brothers wonder if he will bear a grudge. Joseph responds, “ Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today.”

All of us who call ourselves Christ followers are blessed by God.  We are blessed in the good days, when we have a good job and good health and we are blessed when we are laid off and dealing with a chronic disease. God is there working for the good of all, working to remind us we are loved by God and that God is always with us.

 

  1. Ginzburg, Louis. The Legend of the Jews. The Jewish Publication Society, Philadelphia, 2003.
  2. Brueggemann, Walter. Genesis: Interpretation: A Bible Commentary for Teaching and Preaching (p. 313). Presbyterian Publishing Corporation, Louisville, 1986.

Dennis Sanders is the Pastor at First Christian Church of St. Paul in Mahtomedi, Minnesota. He’s written for various outlets including Christian Century.

Retirement is Over: Pentecost 17

Retirement is Over: Pentecost 17

Narrative Lectionary Reflection

September 16, 2018

Read Genesis 12:1-9 (CEB)

Introduction 

Most of us (hopefully) are saving for retirement.  Little by little we set aside a portion of our income for that future time when we decide to stop working or work less.

Or maybe we are already retired and starting a new life traveling or volunteering, things you wanted to do in your working years but couldn’t.

What many of us don’t do or don’t plan to do is start something new.  We don’t expect the elderly to start something entirely new like a new business.  A small number do, but most don’t.

This week we continue with the running theme of covenant.  In the previous reflection, we talked about Noah and the covenant God makes with him and with all creation; to never again destroy the earth with water.  God creates a rainbow to remind God of the promise and to find other ways to redeem creation.

One of those ways is to make a covenant with a people, a nation that will be the light to the rest of the world.  Today, we see God call Abram a man of 75 years who is called on a new journey to found a new nation.

Engaging the Text

The Lord said to Abram, “Leave your land, your family, and your father’s household for the land that I will show you. I will make of you a great nation and will bless you. I will make your name respected, and you will be a blessing.

-Genesis 12:1-2

The story begins with Abram and Sarai, whose names are later changed to Abraham and Sarah. This lesson covers their entire journey and so, for sake of consistency, “Abraham” and “Sarah” are used throughout. At the core of their journey is the establishment of a covenant between God and the descendants of Abraham. It is important to remember that the covenant is with the descendants of Abraham, and not exclusive to Abraham and Sarah.

Chapter 12 of Genesis is a turning point in this first book of the Bible.  Chapters 1-11 are full of foundational stories like the creation, the fall and the flood.  Starting with Chapter 12 until the end of the book, we start focusing on one particular family and it all begins with Abraham.

In verse one of chapter 12 we are introduced to Abraham.  The story tells us he’s 75 years old (we don’t know if the ancients counted in the same 12 month year as we do or not, but the age indicates he was getting on in years).  So Abe wasn’t a spring chicken.  To put it in modern terms, you could imagine an elderly man living with his wife in some retirement community in Florida or Arizona.  We have no idea what he did before in his life (and the writer of Genesis doesn’t seem to care), but we do know he is old and just living his life.

It’s then that Abraham gets a call from God to leave everything he has known to become the father of a great nation.  God says that Abraham will be blessed and that all nations will be blessed through him.

Now, you have to imagine the absurdity of this.  Abe is 75.  His wife Sarah has never bore him a child and yet God is talking about Abraham becoming the father of a great nation.  What’s even more amazing is that Abraham just packs up and does what God says.  He takes his wife as well as his nephew Lot and heads for the land of Cannan. When it means Abraham left he really left.  In fact, the Hebrew states the word go means go-immediately!

Let’s go back to our modern interpretation.  A retired man all of the sudden feels the need to sell his house in the retirement community and packs up his wife to head to Silicon Valley to start a new software company.  This is how odd God’s call is.  It’s just not something that is done.

Abraham’s leaving his country was in a way abandoning his identity.  God called Abraham to leave his “kindred” to leave the web of familial relationships, to even leave his father, meaning severing of the nuclear family and even his nationality.  This God that is unknown to Abraham tells him to leave it all behind and trust God.

Abram’s response comes down to a matter of trust.  He believed God, even though God didn’t do a good job at explaining how somethings would take place, like that whole you-gotta-have-a-baby-to-have-descendents part.  This story is an example of God calling a person to do something.  When a person decides that they might want to become a pastor, that person might be asked if they felt “called by God.”  Like Abraham,  the potential pastor was contacted by God to start on a new journey, with all the details filled out later.

This account is one of the first accounts where God calls someone.  Throughout the Bible, there are stories where a person is just doing his or her thing and is called by God.  The call of God is not something that is limited to just Bible characters or pastors.  Everyone is called by God to do something to further God’s kingdom.  Abraham was called to step out of the life he had set up for he and Sarai and trust God.

Theologians and pastors love to show Abraham as a model of what it means to hear the call of God and place total trust in him.  But don’t we wonder if Abraham doubted?  Did he wonder what in the world he was doing?  Did he sometimes think that maybe it was last night’s pizza and not God calling him?

The Bible never tells us what Abraham was thinking- all we know is that he followed God and left all that was familiar, all that brought him comfort.  What we do know is that Abraham believed- even when the facts told him this made no sense.  Alexander Campbell (one of the founders of the Christian Church-Disciples of Christ) had this to say about the faith of Abraham:

There was nothing more extraordinary ever believed by any man, than that he, an old man, ninety-nine years old, and his wife ninety, who had in her youth, and through all the years of parturition, been barren; should, by this woman, became the father of many nations, and have a progeny as innumerable as the countless myriads of the host of heaven. This was contrary to nature. When Abraham considered his own body as good as dead to these matters, and when he looked at the poor, wrinkled, shrivelled, and drooping old Sarah, and thought that they two, old and faded as they were, should become the parents of immense nations, it transcended all the powersof reason to believe it upon any otherpremises than the omnipotence and inviolate truth and faithfulness of God. To these he gave glory and rested assured that God would make good his promise.

The distinguishing peculiarity of Abraham’s belief was, that contrary to all evidence from the reason and nature of things, he embraced, with undoubting confidence, the promise: obviating all the arguments against his confidence, arising from nature and the common lot of men, by the power and faithfulness of God.2

One of the words used to describe Abraham is “pioneer.” He was taking a big risk to leap into the unknown, to stake out new territory.  This is the opposite of what culture expects of us.  We are told to go into the world as young people to make a name for ourselves.  They make a name for themselves, become popular and then are forgotten.  Abraham is risking everything to go into the unknown and will be made known through his ancestors.  Because of his faith he is regarded a hero of sorts, being willing to risk and trust even when nothing is clear.

There is one more hero here: God.   We like to talk about choosing God, but in effect, God always chooses us.  Abraham didn’t go to the Promised Land all by himself, but he was chosen by God.  Time and again, God chooses, calls us.  When God calls, how will we respond?

What is God calling you to do?  What journey is God asking you to partake?  Are we willing to leave all that is familiar and take a step in faith?

 

 

Conclusion

In Luke 9:57-62, Jesus calls several people and time and time again, the people who get the call come up with excuses.  One says they need to bury their father.  Jesus says, “Let the dead bury the dead.” Another person was called and they wanted to say goodbye to those in their house.  Again, Jesus brushes away what he sees as an excuse: “No one who puts a hand on the plow and looks back is fit for God’s kingdom.”

God seems to call people immediately, even if it mean to leave behind what you know.  But that passage also shows how hard it is to live by faith in God.  It is not natural to us, we prefer the known to the unknown.

Theologian Dan Clendenin has this to say about the call of Abraham and how it relates to us today:

Abraham left Haran in faith, not knowing where he was going, or even why except that God had commanded him. He acted whole-heartedly without absolute certainty.1 In so doing he defied both the inner propensities of human nature and the outer pressures of cultural conformity to cling to the familiar, the self-serving, and the broad and easy road. Abraham journeyed from what he knew to what he did not know, from what he had to what he did not have, from the the comfortable to the strange and the unpredictable. He journeyed “like a stranger in a foreign country” (Hebrews 11:8–9). Today, most everything in our culture, education and employment encourages us to journey in the opposite direction: from the unknown to the known, from what we do not have to what we think we want and need, making every effort to remove the strange and unpredictable in order to guarantee the safe and the secure. We demand certainty and act timidly.1

God chooses. We follow.  Easier said than done, but as Abraham shows, it has been done.

  1. Dan Clendenin, journeywithjesus.net, February 2005.
  2. Alexander Campbell, The Christian Baptist, 1828.

Dennis Sanders is the Pastor at First Christian Church of St. Paul in Mahtomedi, Minnesota. He’s written for various outlets including Christian Century.

Reset or Renewal: Pentecost 16

Reset or Renewal: Pentecost 16

Narrative Lectionary Reflection

September 9, 2018

Introduction 

The winter of 1996-97 was quite harsh and long in the Upper Midwest.  There was snow, and freezing temps well below zero for months.  The record amounts of snow meant floods come spring.  The spring of 1997 brought record floods throughout Minnesota and North Dakota wreaking havoc in various communities. One of those communities affected by the flood of ’97 happened to be Grand Forks, the state’s 3rd largest city.  Despite a noble effort by citizens and volunteers, the rising flood waters of the Red River could not be held back.  Fifty thousand people had to flee their houses as a result.  Houses and businesses were now filled with the waters of the Red. As the waters filled the city, another tragedy hit the downtown area.  A fire started in one of the buildings downtown.  Water everywhere and now a fire.  The Grand Forks firefighters tried to deal with the fire using boats.  The situation looked hopeless.

A photographer for the Grand Forks Herald snapped a photo that became iconic.  In the midst of flood and fire, there was a rainbow.  The rainbow became a sign of hope to a beleagured community, a promise that things would be better. Things were bad and you couldn’t ignore that, but the rainbow said that there was hope.

The flood story found in Genesis is one that many know all about.  But maybe the correct thing to say is that we think we know the story.  Go into a Sunday School room at a church and you will see a drawing of the flood with animals smiling and a bearded Noah that looks like Santa Claus.  It is a happy story.

But the thing is, it isn’t a happy story.  This story has more in common with apocalyptic tales like the nuclear war drama the Day After than it does with any children’s cartoon.  

However, like the picture of the rainbow amidst the fire and flood, the Flood story is one about hope, the hope of salvation for all of creation.

Engaging the Text

“I am now bringing the floodwaters over the earth to destroy everything under the sky that breathes. Everything on earth is about to take its last breath.”

-Genesis 6:17

God isn’t happy.  God looks on all of creation and sees a creation steeped in sin. It’s not included in today’s passages, but earlier in Genesis 6 we hear God express regret. in verses 5-6 we hear God’s anger and anguish. “ The Lord saw that humanity had become thoroughly evil on the earth and that every idea their minds thought up was always completely evil. The Lord regretted making human beings on the earth, and he was heartbroken.” The passage opens with God giving Noah instructions on how to build the ark and get ready for the coming deluge.

What God is doing here is undoing creation.  The waters that were separated in Genesis 1 are brought back together again. God is winding down the world and that means getting rid of all life on earth save Noah, his family and the animals in the ark.

Even though the people who perished in the flood were considered sinful people who deserved to be punished, this story should bother us.  We have to wrestle with the fact that God is not the merciful, loving, God that we think God is.  Instead, we see a darker God, one that is so upset and sad, that God is willing to start over and rebuild the earth.

The flood story shows us two sides of God.  Chapter 6 shows us the God who believes in justice.  When we see in Exodus that God has heard the cries of the Israelites dealing with the misery of slavery, we are seeing a God that is a just God.  God sees what is going on and God sees that there was injustice in the land. What we learn here is that God believes in justice. The sinfulness of creation breaks God’s heart. It’s easy to understand that, but where things get worrisome is that God’s justice meant destroying all of creation, including every man, woman and child in the world.

But the flood, God as judge is only half of the story. Yes, God is a just God, but God is also a God that loves mercy.   God is also a loving God and we learn that even in the midst of destruction, God brings salvation and promises to relate to creation in a new way.

God tells Noah and his family that God will set a “bow in the clouds.”  This rainbow will grace the heavens as a reminder that God would never again destroy creation. This is not a promise to humans, instead it is a reminder to God.  In modern parlance God is placing a giant post-it note in the heaven to remind God to not unleash such violence on creation ever again.

When God makes this promise, it doesn’t mean that creation will never break God’s heart.  All you have to do is keep reading the Bible to see how again and again creation disappoints God.  At some point people would start being evil again and God would become angry at the injustice going on.  God might want to send judgement, but God made a promise.  No more hitting the reset button. From here on out in scripture, we see God trying to reconcile with God’s creation in a different ways.  God will use a specific people, starting with the Israelites as an example to the world to return to God.  Finally, God uses God’s chosen people to bring forth God incarnate, namely Jesus who would bring salvation to all of creation.

 

 

Conclusion

If you remember the Far Side comic, there is one where God is watching a man walking down the street on a computer screen.  When you look at the keyboard, you can see that God is contemplating if now is the time to hit the “smite” button.

The creator of Far Side was on to something there, because that is how many of us see God.  God is sitting there, waiting for us to slip up. 

But what we learn from today’s study that God is more pained than God is angry at creation.  God is angry to be sure, but we are so focused on God’s actions through the flood that we forget how all of this sin breaks God’s heart.  As Geoff McElroy notes:

Too often, however, I think we focus on the wrong aspect of the flood narrative.  Too often we hone in on humanity’s corruption and God’s wrathful judgment, either reveling in or being repulsed by it.  In that regard, we are often like we are when we pass a bad car wreck on the highway, not being able to look away, either because of our horror at what has happened or our fascination to know just a little bit more about what had taken place.  Either way, our eyes are glued to the scene.

But in doing so, in focusing on the theme of judgment, we miss the deep pain expressed in the story.  That pain, of course, being the pain at the very heart of God.  The flood narrative is not one that is about a vengeful God, watching and waiting for a screw up so that God might smote the evil-doer, which is the image a lot of people when we speak about the judgment of God.  If that is the understanding of judgment that you bring to the flood narrative, then you’ll quickly miss the point.

Judgment is not something God revels in, takes pleasure in, especially according to the flood narrative.  God does not chuckle gleefully as God throws lightning bolts at random sinners.  Instead, the reality of evil and God’s judgment of it is something that breaks God’s very heart.  “And the Lord was sorry that he had made humankind on the earth, and it grieved him to his heart” (Genesis 6:6).

The story of the flood and the promise of a rainbow tells us of a God that is heartbroken and longs for a day when all creation will be made whole.

 

Dennis Sanders is the Pastor at First Christian Church of St. Paul in Mahtomedi, Minnesota. He’s written for various outlets including Christian Century and the Federalist.

When the Spirit Moves, Pentecost

When the Spirit Moves, Pentecost

Narrative Lectionary Reflection

May 20, 2018

Introduction 

We are living the middle of times that are troubling.  Our society has become a little less nicer and a whole lot more meaner.  We are less tolerant of people who have views different than our own. A woman is hit in the head with a glass by another woman after speaking to a friend in Swahili. Angry people carry tiki torches and march through a college town. Anger towards immigrants and refugees.  Looking down at people from the working class. Men abusing women. It goes on and on.

What can be done? Who can stand up?

The church has a role to play in our world.  The church has a public mission in the world.  Now sometimes we confuse a partisan mission as the church’s mission.  But that’s not what the church is supposed to do. The public mission is that as we are guided by the Spirit, we should start acting differently.  If we are a community led by the Spirit, we want to see each other as a child of God, as a person of worth and value. I am not saying we are trying to be better, but that we allow the Spirit to change us.

The world needs a witness of a community that’s  united. They need an example of people who work together, who learn to love each other in spite of our differences.  This is the public mission of this church. It isn’t to adopt a progressive political agenda or a conservative one. Instead we are called to model a different way of being, where divisions are healed.  We are called to leave the walls of this church and model that love wherever we go.

But we also live in a time when it seems like the church and religion in general seem less and less relevant to the current context. Churches are losing members, facing shrinking budgets and divisive social issues. How in the world can the church be a witness when it seems like its in such bad shape?

Today is a big day in the life of the church. This is Pentecost Sunday, the birthday of the church. It is also the day that we focus on the third person of the Trinity, the Holy Spirit. In Acts 2:1-21 we see the Holy Spirit as the prime mover, the One that transforms the timid disciples into fearless apostles, a community huddled in a room is sent out by the power of the Spirit into the world.

I’m guessing that the disciples didn’t understand what was going to happen.  It was already hard enough to understand Jesus dying, rising again and then floating away. What was the Spirit? What was its importance?   

Today, we talk about the Spirit and the church.

Engaging the Text

They were all filled with the Holy Spirit and began to speak in other languages as the Spirit enabled them to speak.

-Acts 2:4

Our text from Acts opens with the disciples holed up in a room in Jerusalem. These were the same bunch of people who never seemed to understand what Jesus was all about. And when the going got rough for Jesus, they abandoned him. This group was hardly the group that was going to lead the church.

And then, a wind comes through and envelopes the room. And then fire descends on each of them and they began to speak in other languages, which was quite a feat for these simple small-town men from Galilee. Peter addresses the crowd with wisdom we have never seen before. He tells them that in the last days, God would pour out the Spirit and sons and daughters would prophesy, young men will see visions and old men will dream dreams and even the slaves would prophesy.

Methodist minister William Willomon says that the only way to talk about this is through narrative.  Paul’s letters which we thick with theology couldn’t do it justice.  This event,, was so mysterious that it could never be told straight.  There are always interpretations that are not so obvious and there is more than one way to look at it. So no matter who you are, a pastor with degrees in Biblical Studies or a lay member that learned the faith from his Sunday School teacher when he was seven, this is a story that is meant to experience than a lesson to be learned. Take it as the story that it is.

When the tounges of fire settled on the disciples, they couldn’t just stay in that room.  They had to get out, they had to get out and make their praises known to God publicly.  So they did just that. It just so happens a religious festival is taking place with Jews from around the known world.  They were amazed as they heard these uneducated country hicks from Galilee praise God in their mother tounges. Well, some were amazed of what was happening.  Others scoffed thinking the disciples were drunk.

That cynical take on the event, that the disciples were really drunk, is a way to show how people don’t always understand the spirit. The don’t understand it because it doesn’t make sense. So, they have to find some way to explain what is going on.  William Willmon notes, that this is how some try to understand the un-unstandableness of the Holy Spirit:

That power the church proclaims as gift of God the world explains as inebriation. The inbreaking of the Spirit is profoundly unsettling and deeply threatening to the crowd in the street, and so it must devise some explanation, some rationalization for such irrationality.1

It’s also important to note that this is not the first coming of the Holy Spirit.  The writer of Luke and Acts, shows other times when the Spirit comes to one person like when Mary sings the Magnificat (Luke1:46-55). But Pentecost is more of a “democratic” coming of the Spirit to everyone.

Many of us, especially in Mainline Protestant churches,  don’t really know what to do about the Spirit. We know what to do with God. We are pretty sure what to do with Jesus. God is our Father and Mother, Jesus is the Son, the Lamb of God, but who is this Holy Spirit? We don’t know what to do with this third person. And, well, the word spirit brings up thoughts of ghosts and goblins…things that are rather creepy.

When most of us think of the Holy Spirit, if we ever do, we tend to think of our Pentecostal brothers and sisters. They are the ones that will sometimes dance up and down the isles and speak in something that sounds like complete gibberish. But “sophisticated” mainline Protestants look at such things with fear, because we most definitely don’t want to be like that. So, mainline Protestants tend to ignore the Spirit. If rolling around is what makes one “filled with the Spirit,” we will stick to our more sedate and sensible brand of worship, thank you very much.

But in throwing the baby out with the bathwater, we tend to miss seeing the world through God’s eyes and in the end, we end up missing God.

One of the few things this writer remembers from his seminary days is that the word for wind and spirit in Greek is the word pnuema. For the more mature people in the congregation, this is where we get the word pneumatic tires from- tires filled with air. I think it’s interesting that this word mean both spirit and wind, because it give us some insight into what the Holy Spirit is all about. The wind is something that can’t be contained; it goes where it wants to go. God’s Spirit is not contained in churches, but is alive beyond these walls in the world. Our job is not to bring the Spirit to people but to find out where God is already at work and join God in that work.

The Hebrew word for spirit is even more fasicinating. That name is ruach, which also means breath. Think back to the creation story when God creates humans. God fashions the bodies, but they were still dead- until God breathes into their bodies and then they come to life. Spirit here means life, because to breathe means you live, you aspire. To not breathe is to expire, to die.

It’s easy to believe that the Spirit is something interior, that it has to uderstanding outside our own thoughts. But the coming of the Spirit is not an interiour event.  It is like breath, it has to come out.  When Luke describes the Spirit, he talks about wind, fire, confusion.  Sometimes the Spirit makes one seek salvation.  When Peter preaches his sermon based on the prophet Joel, the answer of many in the crowd was, “brothers what must we do?”  When Jesus spoke to his neighbors at the synogogue in Nazareth, he said that the Spirit of the Lord was upon him. His neighbors responded, “This is Joseph’s son, isn’t it?” The Spirit doesn’t always lead people to God, but it always gets a reaction.

Pentecost is about the arrival of the Spirit and the beginning of the Church.  The spirit is here and present with us. It doesn’t matter if we are a church of 1000 or a church of 10, the Spirit is present here now and if we pay attention to the Spirit, God just might kick us out of this building and into the world. Pentecost is about a church on the move, the car on the journey.  The church isn’t a destination, but it is the means with which we travel.

Give Thanks

Don’t be anxious about anything; rather, bring up all of your requests to God in your prayers and petitions, along with giving thanks.

-Philippians 4:6

And now a brief word on the text from Philippians.  We finish Paul’s letter with chapter 4. Paul opens up the text by saying the church needs to rejoice in the Lord all the time.  What that means is that joy comes taking part in God’s redemption story. But taking part in the redemption of creation includes suffering.  So Paul is telling the church not to just believe in Jesus, but also be willing to suffer for Jesus.  When Paul talks about that joy, it doesn’t come from achievment, but simply being with God in the good times and the bad times.

When Paul calls for the Philippians to show gentleness to others, it is a call for the church to reach out to their neighbor with compassion.  Again, we do it not to spread the gospel or as a mission tactic, but simply because this is what a Christian does.

Every Sunday we come to church and pray prayers for the church and the wider world.  Why?  What is the point of sharing our prayer concerns? Paul responds that we pray to recieve the Peace of God. While we imitate the love of Christ, the peace of God is something that God gives.

Conclusion

Last year, a commentary appeared in the Dallas Morning News with the provocative title, “For the sake of our democracy, go back to church (or synagogue, or mosque).”  The writer, Joshua Whitfield reminds people how going to a place of worship can bring the domstic tranqulity that politics fails to produce. He writes:

Aside from various theologies, going to church or to the synagogue or to the mosque is good for us individually as healthy social beings and collectively as diverse citizens. And that’s because in faith communities we learn about the goods and virtues of belonging, and especially belonging among some people we wouldn’t normally have chosen to belong to.

And that’s what all local faith communities do in some form, gathering relatively diverse people together to practice virtues of commitment. They offer what the poet and farmer Wendell Berry simply calls “membership,” the sort of belonging that is accepted rather than purchased. It’s the sort of unbought, unsubscribed belonging that makes demands upon us but also nourishes us. It’s the sort of belonging that comes from loving and serving people you may have otherwise never thought to love or serve, discovering thereby deeper human solidarity. It’s the sort of belonging that teaches us how to love people simply because they’re there.

The church started because a group of people who were seated in a room, was touched by the Spirit and changed.

A pastor I knew used to ask  how we knew how God is at work in our lives. So, have you seen God at work? Were you paying attention?

Pentecost is in many ways a question.  We are asked to look back to see all the mighty deeds that God has done for God’s people, to see how Jesus showed us God’s love in his life, death and resurrection and to see the Holy Spirit descend in wind and flame.  We are asked to see all of this and ask, “So what are you going to do about it?”

As we worship in our churches this weekend, as preachers prepare to preach yet another sermon on the Acts text, we might want to ask our congregations the same question.  “So, what are you going to do about it?”

The “so what” for the disciples was that they started telling the story of Jesus all over the known world.  They didn’t go back to their old lives, but forged ahead, being empowered and led by the Spirit to some new territory.

The wind, fire and the speaking of different languages is a pointed question to us.  What does all of this mean to you?  Does it affect you?  Does it change your life?

As Christians our lives are shaped by a calling; a calling from God, exemplified by Jesus and sent by the Holy Spirit. It is when we serve others, teaching children about God or befriending a person battling addiction that is when we begin to answer the question that is Pentecost, it when we do something about life in response to all the amazing acts God has done for us. For all of us.

So, what are you going to do about it? I will pour out my Spirit on all flesh. Can you see the wind? Can you breathe in the Spirit? That’s a question only you can answer.

Dennis Sanders is the Pastor at First Christian Church of St. Paul in Mahtomedi, Minnesota. He’s written for various outlets including Christian Century and the Federalist.

It’s Hard to Be Humble!, Easter 7

It’s Hard to Be Humble!, Easter 7

Narrative Lectionary Reflection

May 13, 2018

Read Philippians 2:1-13 (CEB)

Introduction 

About a number of years ago, I was driving down Interstate 35W  from the suburb of Edina, Minnesota to Minneapolis. All of the sudden, the traffic just stopped. Now usually if there is a traffic jam, the traffic slows down, but it rarely just stops. I looked at the other lane and it was devoid of any traffic…at all. It was strange to see a freeway not have any cars on it at all, especially at the middle of the day.

Just then, a caravan of black cars made its way down the empty lane. One of those cars was a limousine with flags donning the hood. It was the that I realized what had just passed me by: a presidential motorcade. Then-President Bush was in town to make a speech in a western suburb and as is the case whenever the president is in town, all roads leading from the airport to the location where the president will be are shut down totally to offer he or she protection.

Frankly, I think it’s kinda cool that as president you don’t have to worry about traffic jams. Ever.

It makes sense why roads would be  shut down in order to make sure that the leader of our nation is protected from threats. But it was also a reminder of the power of the Presidency.  When the President walks into a room, please stand up. Sometimes it’s even followed by music, “Hail to the Chief.”

Even in a democracy, there are trappings of power. It just comes with the territory.

In his letter to the Phillipians, Paul writes a concise understanding of who Jesus was and what his life, death and ressurrection meant.  Paul talks about how Christ emptied himself, giving up his status in the Trinity to become “a slave,” to become a fragile human. He lived as a servant, healing people spiritually and physically.  Jesus never claimed any special privileges that he was definitely worthy of. Instead he was obedient in life and obedient in death, even in the most shameful way of dying- by crucifixion.

In the gospels, this Jesus is arrested, beaten, forced to carry a wooden cross and then was nailed on that cross to die.  All the while the guards and religious leaders made fun of him being the king of the Jews. Some king.  He couldn’t even save himself.

The cross is an embarassment.  Why would a king, why would any leader humiliate himself this way?

Engaging the Text

Don’t do anything for selfish purposes, but with humility think of others as better than yourselves. Instead of each person watching out for their own good, watch out for what is better for others.

-Philippians 2:3-4

Paul writes these words to the Christians in Philippi and they are in a jam. They are facing persecution, worried about Paul who is inprisioned, and to leaders in the congregation are bickering with each other. In the midst of all this turmoil is these words about how Christ being equal to God, but knowing gave up his status and position to become a servant even to the point of death. And then he talks about how all of this made a difference in our lives and to top it off Paul calls us to imitate Christ and learn to lead lives of service towards others.

There are two themes we want to focus on here.  The first is humility and the second will be unity.  But first, humility.

Humility is a major theme in Philippians, especially in chapter 2:3 and 8. In modern culture, we consider humility a virtue. But in Greco-Roman culture, humility was not a virtue, but was at odds with its ethical system. A humble person was someone who is low, insignificant, weak and servile. Humble people were viewed not with admiration, but with pity.

Jewish and later Christian culture saw humility in a positive light; indeed, it shows how to properly respond to God through service and obedience.

In this clash of cultures, it is important to look at where people are placing their focus. In Greco-Roman culture, the focus was on those of high position, who look down at those considered subservient, and humble. But in the Hebrew (Old Testament) God is focused on the downtrodden. In short, it is a “solidarity of the humiliated.”

An example of this humility is in verse 7 where we see the Christ “emptied himself.” In Greek it means to make void to become nothing. It means that Christ set aside the position and power that he had to become a servant, and he willingly became a suffering servant for the sake of others. Now, none of this should be used as a excuse for someone to do violence towards another, but it is a reminder that as followers of Jesus Christ, we are called to set aside our standing and status to serve others. This is what it means to be humble.

Kara Root, who is pastor of Lake Nokomis Presbyterian Church in Minneapolis recounted a story in the early history of the church that is a wonderful example of being emptied for others. Two major plagues hit the Roman Empire in the years after the church began. It was during these times that Roman doctors literally headed for the hills. Basically, anyone that was not sick, took off and let the sick and dying fend for themselves. Everyone did this; except the Christians. They were the ones who took care of the ill. Why did they do this? Why did they put themselves in harm’s way when they could have ran off as well? Kara notes that they did this because they saw those sick and dying as the sisters and brothers and decided to be in service to them.

Another way to see humility or self-emptying is in it’s Greek word, kenosis. What does it mean to be humble when you might belong to a group that has had to be “humble?”  Pastor Melissa Tidwell explains what it means to be humble even if you are of low estate:

 

The self-emptying Paul describes can be a difficult idea to embrace. Doesn’t exalting servanthood exalt a distorted view of human worth? Some of us never had the choice about servitude. Many of us—women, LGBT people who have had to fight for the right to even have a self—are wary of the idea of emptying our hard-won individuation.

But Christ did not erase the self he possessed, he offered it. I sometimes hear lonely people say they have a lot of love to give, and it seems they might be imagining their love in a vessel, filled to brimming, with no right place in which to pour out the devotion that is waiting inside them. The giving of the divine Christ, entering into human life as he loved the disciples, the sick who came to him for healing, the crowds who flocked to his stories, was that pouring out of the love he had to give, extended as a gift, a libation. And perhaps it was for Jesus and for us that in the pouring out the gift, we find it, like the waters of abundant life, welling up to regenerate the love freely offered.

Now to unity. In chapter two, Paul seems to put more weight on the unity of the church over its witness.  This runs counter to American culture, where churches tend to focus more on activity; investing in local and national issues.  Very little is placed on community building.  It might be because so much of 21st century American society is based on sorting into like-minded communities. But the community that Paul talks about goes against the spirit of rights, choices and self-expression. It is easier to focus on a social issue probably because it allows us to sort into those like-minded communities and Paul is calling us to do something that can’t be completed in an afternoon.

The community-building Paul talks about is challenging.  It means putting the needs of the other, which you sometimes can’t stand, above the your own needs. So for example, in Paul’s world, it would mean the owner had to cater to the needs of the slave. For Americans, it means crossing racial/ethinic/socioeconomical lines, which even for someone who likes “diversity” is a challenge.

Paul reminds the American church that we have things backwards. We think the public witness of the church is found in social action. But its public witness has to come from the internal unity and strength.

In Paul’s time, Roman society was a stratified by class and social rank.  Even Paul was a Roman citizen, a step above most other people. Unity meant treating people the same regardless of their standing. That was unsettling to people back then.  Think about it; Paul was saying that a slave and the owner were the same.  A Jewish immigrant would be equal to a Roman citizen and so on.  Sameness and equality is something the bothers us today as well. When Paul talks of unity it means God is no respecter of persons as Ephesians 6:9 notes:

because you know that the Lord will reward each one for whatever good they do,whether they are slave or free.

And masters, treat your slaves in the same way. Do not threaten them, since you know that he who is both their Master and yours is in heaven, and there is no favoritism with him.

The unity Paul speaks of was costly for the first century church and it is costly for us in the 21st century.  What does it mean to cross boundaries in our own day for the unity of the church?  It might mean talking to someone who voted for Donald Trump. It might mean that a white pastor steps down from their post, allowing for a person of color to be the Senior Pastor. Instead of serving the poor, it might mean welcoming the poor to the church, to be full members.

In our humility and unity,  calls us to servanthood. The act of servanthood by Jesus was something that set us free from the powers of sin and death as my Lutheran friends like to say. Our own servanthood is not only a way to pay homage to what God did in Jesus Christ, but it can also free people. Helping an immigrant, or feeding someone at a soup kitchen or giving someone a shelter who doesn’t have one, being a servant to these folks can give someone life.

 

Conclusion

If you were watching the 2014 Winter Olympics in Sochi, Russia, you might have caught a commercial that has gone viral.  It was an ad for Cadillac and features a well-dressed man comparing hard-working, some might say overworked Americans to Europeans that take a large amount of time off.  At the end of the commercial, the name walks up to the subject of the commercial, the ELR, Cadillac’s plugin hybrid.

If Cadillac wanted to get some attention, it got it in spades.  The general feeling from people was that it was too focused on gaining things over having a life.  Ford did a “parody” of the commercial with a woman from Detroit who has started a business making dirt to give to the urban farms springing up in the city.  While there are advantages to working hard over and against the more European attitude, there was something about the Cadillac commercial that leaves one  feeling uneasy.  The commercial is a tale of success. If you work hard, good things will happen. But what happens when one works hard and bad things happen?

You can’t totally fault the guy in the Cadillac ad.  People like having a nice house, and a nice car.  But as followers of Jesus life is more than things and more than living the good life. We are called to enter into the crosses of suffering in this world and do the work of healing and justice in the same way that Jesus did.

2. Craddock, F. B. (1985). Philippians (p. 12). Atlanta, Ga.: J. Knox Press.
3. Cohick, L. H. (2013). Philippians. (T. Longman III & S. McKnight, Eds.) (p. 31). Grand Rapids, MI: Zondervan.

Dennis Sanders is the Pastor at First Christian Church of St. Paul in Mahtomedi, Minnesota. He’s written for various outlets including Christian Century and the Federalist.

Letter from a Philippian Jail, Easter 6

Letter from a Philippian Jail, Easter 6

Narrative Lectionary Reflection

May 6, 2018

Read Philippians 1:1-18 (CEB)

Introduction 

Sometimes the most meaningful words come from jail cells.

Martin Luther King’s Letter from a Birmingham Jail , for example, was a declaration of necessity of nonviolent struggle for civil rights.

The apostle Paul was not a stranger to prison cells.  A few weeks ago, we talked about Paul and Silas being in prison in Philippi.  Now, he is sitting in another jail cell, this time with Timothy.  He decides to write a letter to the church in all of all places, Philippi. Being in jail might make one rather angry, but Paul’s letter to the Philippians is filled with joy and gratitude. His entire letter is one that exudes joy. Paul is not in denial, he is quite aware of what is going on.  But he is focused on the joy that Christ brings in his life, even life inside of a jail cell.

Today, we focus on the open notes to Paul’s letter to the Philippians, Paul’s Ode to Joy.

Engaging the Text

 While Paul waited for them in Athens, he was deeply distressed to find that the city was flooded with idols. 

-Acts 17:16

Paul starts things off in verse 1 with his greeting, “Paul and Timothy, salves of Christ Jesus.”is

The word “slave” can be a fraught word in American culture.  Our history of slavery of African Americans can make the word, slave, one that is troublesome. Many tend to use the word “servant” in place of slave and indeed, the greek word or slave, doulos, is sometimes considered the greek word for servant. However, some Greek resources say doulos means “someone who belongs to another; a bond-slave, without any ownership rights of their own. ” The word servant in greek is diakonos (where we get the word, deacon). But the original Greek says “slave.”  What is Paul getting at here?

Doulos doesn’t simply mean “slave” but “bond-slave.” What’s the difference?  Not as much as you might think:

 

“Bond-slave” arises from the same origin and is a direct (albeit emphatic) synonym to “slave,” again meaning an owned or purchased slave, one bound to a master as opposed to a free person. These words aren’t used today outside of Christianese, which lends them to easier misunderstanding. The translations that use “bond-servant” are actually trying to distance themselves from the KJV, which simply uses “servant,” which isn’t really the right word to translate δοὐλος today, since “servant” in modern English implies a free person in distinction from a slave bound to an owner. But many translations are a bit twitchy about using the word “slave” in these cases due to the extremely negative connotation attached to this word today (thanks to our history of race-based slavery). Thus, some 20th Century translations elected to go with the somewhat archaic but more precise “bondservant” (NKJV & NASB) or “bondslave” (again the NASB, which isn’t consistent w/its rendering of this word).

This led to the fanciful interpretations going back to the “voluntary” slave of Exodus 21, explaining that this is why Paul would call himself a “bondslave” as opposed to just a “servant” or “slave.” Of course, it’s all completely wrong. Paul simply uses the basic Greek word for “slave.” There’s no inherent notion of volunteerism in this word—it’s the same word that was used for a slave that was purchased at a slave market or from another owner—nor is this a unique word, as the archaic translation “bondslave” might suggest. Rather, Paul merely uses the basic word for a person who is owned by another person.

When Paul uses the word “bond-slave” he is differentiating from the word “debt-slave.”  Again from Jason Staples:

“Bond-slavery” is the more severe enslavement—a permanent one in which one is owned as property, as opposed to debt-slavery, which was to be limited in its timeframe. Either way, by Paul’s day, the debt slavery outlined in Exodus 21 (and the practice of voluntary slavery) had long ceased; in his introduction, Paul was straightforwardly using the standard word for “slave.” It is extremely far-fetched to think of this as an intentional reference to Exodus 21, and it’s even more unlikely that his audience (who were accustomed to hearing δούλος in everyday speech) would have connected Paul’s self-identification as a slave to ancient Israelite slavery regulations.

So, when Paul says that he and Timothy are slaves to Christ Jesus, he means what he says.  Again, that can be troubling to modern readers, especially in the American context and especially to modern African Americans (like the writer of this reflection).  But it’s important to remember what Paul is getting at here. This is not an endorsement of slavery in any time, but it is a description of Paul’s relationship to Jesus, that Jesus is his Lord and Master. He is not simply loyal to Jesus, but bound to Christ, he is claimed by Jesus and can’t just do as he pleases.

It’s also important to remember that Paul uses the same word, doulos to describe Jesus in chapter 2.  Jesus gave up his status to become not even a servant but a slave.

Paul is showing a similar humility. Paul is a well-travelled evangelist and could have presented himself in that way . Instead he presents himself as low on the pole. Paul then calls the Philippians “God’s People” or “holy people.”  The Greek word used here is , hagioi, which means “saints.” In modern  usage, we think of saints as special people, like Saint Francis or Saint Augustine.  But Paul is using the word saint or holy as one that is set apart. Paul is probably thinking of his ancestors as was written in Exodus 19:5-6 that if the people of Israel kept God’s commandments, they would be a holy (set apart) people. Paul is calling out the church at Philippi for living differently, living so differently that they are noticed. The late Disciples of Christ theologian and pastor Fred Craddok further explains:

The letter is to “all the saints in Christ Jesus.” The term “saints” or “holy ones” refers primarily to God’s act of claiming them as God’s people, consecrated, bound in a covenant (Exod. 19:6; Deut. 7:6). It is in a derived sense that the term came to refer to the moral character of those so set apart, but this secondary meaning should not be negated in order to underscore the primary one. Paul knew perhaps better than we how easily grace can degenerate into sentimental “acceptance” without moral earnestness.2

Another theme that factors in this first chapter of Philippians is the concept of koinōnia, or partnership.  What you notice in today’s passage is how Paul doesnt’ see his ministry as a one-man show.  Instead he sees himself as part of a larger team working for Christ. He is in ministry with Timothy and Silas, and he sees the Philippians as partners in ministry. “ I’m glad because of the way you have been my partners in the ministry of the gospel from the time you first believed it until now,” he says in verse 5. They are praying for Paul and preaching the gospel themselves in their home town. Paul prays that they might grow in Christ, maybe hoping they would grow to become preachers and teach this to others. And because they have shown love to Paul, he is showing love right back at them. It is a relationship of mutual admiration and prayer.

The final thing to talk about here is Paul’s imprisonment.  Putting Paul in prison might seem like a way to slow the movement of the Spirit, but instead of stopping the gospel, it only expanded. Some are spurred on by Paul’s imprisonment to spread the good news far and wide. Others use the gospel for their own selfish ends. This should bother Paul and it probably does, but he is also happy. “What do I think about this? Just this: since Christ is proclaimed in every possible way, whether from dishonest or true motives, I’m glad and I’ll continue to be glad.”

 

Conclusion

There is a lot in this passage that we never got to talk about.  But we learn in these opening passages what it means to be a Christian: to be one that is bound to Jesus, that is a saint, and is happy even when the gospel is used for less than honorable ends.

We began this talking about Martin Luther King and his writings from a southern jail.  King is an example of what it means to live as a “slave” for Jesus, living as Jesus did, giving up status to become a slave for Jesus…even unto death.

Martin Luther King was born Michael King.  He visited Germany when he was a child.  His father, also named Michael, was so taken by the trip and by the German religious leader, Martin Luther, he returned to the states and changed his name and his son’s name after the famous pastor.  The younger King said it was hard to live up to his namesakes’ legacy in the South he grew up in.

King realized he was in service to something much larger than himself. He was a slave for Jesus Christ in order to bring freedom for African Americans if not all of America that was bound to racial prejudice and a system that kept African American’s down.

The night before he was assisnatied in Memphis, King gave his last speech that showed his obedience to Christ. While others were seeking his life, he expressed joy in the face of danger:

We’ve got some difficult days ahead. But it doesn’t really matter with me now. Because I’ve been to the mountaintop. I don’t mind. Like anybody, I would like to live—a long life; longevity has its place. But I’m not concerned about that now. I just want to do God’s will. And He’s allowed me to go up to the mountain. And I’ve looked over. And I’ve seen the Promised Land. I may not get there with you. But I want you to know tonight, that we, as a people, will get to the Promised Land. So I’m happy, tonight. I’m not worried about anything. I’m not fearing any man. Mine eyes have seen the glory of the coming of the Lord.3

How are we living? Do we see ourselves as “slaves” to Jesus? Do we know that we are not alone in our work to spread the gospel? Can we express joy even in the darkest of times?

2. Craddock, F. B. (1985). Philippians (p. 12). Atlanta, Ga.: J. Knox Press.
3. Cohick, L. H. (2013). Philippians. (T. Longman III & S. McKnight, Eds.) (p. 31). Grand Rapids, MI: Zondervan.

Dennis Sanders is the Pastor at First Christian Church of St. Paul in Mahtomedi, Minnesota. He’s written for various outlets including Christian Century and the Federalist.

Get Out! Easter 5

Get Out! Easter 5

Narrative Lectionary Reflection

April 29, 2018

Read Acts 17:16-31 (CEB)

Introduction 

In college, I learned how to share Jesus with someone.  There were several different methods including the Four Spiritual Laws, using the cross as a bridge representing Jesus as the bridge between humans and God and so on.  This way of sharing your faith always seemed forced and not very real.  It was never something that made you feel that you were just striking up a conversation.

A lot of people run away from the word evangelism.  People have images of men and women that try to tell others about Jesus in ways that makes people want to run away and sour on the church.

Sometimes we aren’t afraid of evangelism as much was we are complacent.  We take Jesus words of going into the world and have twisted them.  Jesus and Paul called on the early church to get out and make disciples, but churches now want to bring people to church. Methodist pastor and theologian Allan Bevere shares what Paul did and then how we twisted the words around:

The strategy here should be obvious: establish communities in places with population, ease of travel, and resources, and then move out to the hinterlands to found new churches. If someone in today’s world were to do some kind of complicated sociological analysis of how to go about such a mission, the person doing the study would conclude that Paul’s strategy was indeed the best and most effective one available. In other words, the strategy is to preach and live the gospel for conversion, found new communities of faith, disciple those communities, and then send them out to preach and live the gospel in order to establish new churches. This strategy makes such perfect sense it is hard to quibble with it.

But that is exactly what many in the 21st century Western Church are doing– they are taking issue with Paul’s missionary strategy– not in words, but in their continued failure to have a missionary strategy at all. That lack of strategy is appropriately called “staying put.” 

“Staying put” means trying to do something; hiring a young pastor, starting a new program, anything that gets people into the doors of the church. Instead of going out into our neighborhoods, we want to have people come to us.

But that wasn’t how Paul saw the sharing of the gospel.  Paul is an extreme example, but he is an example that we aren’t called to sit in our church buildings, but we are called to go out and engage the culture.

In today’s text, Paul comes to Athens, the intellectual center of the Roman Empire. He takes in the sites and decides to engage the men seated in the center of town.  Paul is an example of what it means to reach out not just way back then, but in the Mars Hills of our day.

Today we talk about Paul in Athens.

Engaging the Text

 While Paul waited for them in Athens, he was deeply distressed to find that the city was flooded with idols. 

-Acts 17:16

Paul is waiting in Athens for his travelling partners, Timothy and Silas.  Since he has some time to kill, he decides to look around.  Athens was one of the centers of Greek power.  During Roman times, Athens might no longer be a seat of political power, but it is still an intellectual and religious capital in Greece and the wider Roman Empire. He walks through town that is littered with statues to idols.  Paul’s Jewish background comes to the fore as he probably remembers the edict of having no other gods.  His annoyance is no big shock.  How he responds is worth noting. He connects with the local synagogue and also strikes up conversations in the marketplace in Athens. Some thought Paul was a “babbler,” but others find him interesting enough that they invited Paul to Mars Hill, a place that was away from the bustling crowds of the Athens marketplace. Always interested in the latest new idea, they wanted to know more about what Paul was talking about.  Daniel B. Clendenin gives a good description of Mars Hill or Areopagus:

The “Areopagus” was both a place and a group. It’s a small rocky hill northwest of the Acropolis in Athens (Greek for “hill of Ares” or in Latin “Mars Hill”). More importantly, the Areopagus was the most prestigious and venerable council of elders in the history of Athens, so-named because it met on that site. Dating back to the 5th-6th centuries BCE, the Areopagus consisted of nine archons or chief magistrates who guided the city-state away from rule by a king to rule by an oligarchy that laid the foundations for Greece’s eventual democracy. Across the centuries the Areopagus changed, so that by Paul’s day it was a place where matters of the criminal courts, law, philosophy and politics were adjudicated.

Paul starts off noting how the thinkers around him were people that were interested in spiritual things.  “People of Athens, I see that you are very religious in every way,” (Acts 17:22). He doesn’t start off attacking their idolatry, instead he praises their religiosity. He also notes that he saw the statue marked to an unknown God.  This was probably not marked for God, Paul saw an opening to use to explain who God is. “What you worship as unknown, I now proclaim to you,” Paul says in verse 23. 

Paul then goes about explaining the faith speaking in a way that the Stoics and Epicureans around him might understand.  For example, he use the Stoic teaching of reason to see God as the source of logos or reason, a reason that created the cosmos and that implanted reason in each of us in order that we might connect with God. God didn’t just implant reason into us, but God is the source all, God created the world, meaning we are because if God or as Paul put it in 17:28,  “In him we live and move and have our being.”

He wraps it up by calling on the men of Athens to repent. The time will come when we will be judge by a man appointed by God one raised from the dead. Some scoffed at the idea of a resurrection, but others were intrigued. The passage ends with two people who heard and believed. Paul then leaves Athens to head to Corinth.

 

Conclusion

Many of us sit in our churches and wonder,  longing for the days when the pews were full. Churches are dealing with dwindling church attendance and longing for the days when the churches were full of people. We want to know what we can do to turn things around.

The thing is, we haven’t realized or we are only just now figuring it out, that the culture around us has changed. Fifty years ago, we were a culture where Christianity was synonymous with being an American. Sunday was truly a holy day in that nothing was open. People went to church because that was what you did.

Somewhere along the way, things changed. The culture is not as predominantly Christian as it once was. Not everyone knows the old Bible stories. People have other things to do on Sundays than going to church. And many churches are wondering what to do in this changing culture.

Sometimes we think we need to do something to bring people into the church like plant community gardens.

Andrew Forrest is the pastor of Munger Place Church, a Methodist Congregation in Dallas. He has said in an interview that “Every dying church in America has a community garden.” The meaning here is that churches tend to think that a certain strategy will get people into the pews instead of doing what Jesus called us to do: make disciples.  Jesus in Acts 1:8 says that we are to go to the ends of the earth.

Paul engaged the people of Athens, by paying attention to the culture around him.  He knew Athens was an intellectual and spiritual place and used it to tell the story of Jesus. What are the Mars Hills, and marketplaces in our cities and suburbs?  What ways can we talk about Jesus that isn’t pushy, but acknowledges the context?

Paul didn’t for people to come to him, he went out to meet people. He tells the people of Athens that God created the world and everything in it, a God that claims us as God’s children.

Paul isn’t doing this in a chauvinistic way, instead, he uses points along the way to link it to his faith and persuade those gathered to consider another way- the way of Christ.

So, what would happen if we decided to actually engage the culture around us? What if we were willing to share about the God in whom we live and have our being in our places of work and in our social places? What if we went to where people are hurting- places where people are dealing with lack of food or housing and help them pursue those things in Christ’s name?

That is what Paul’s discussion on Mars Hill is all about. It’s about getting out of our pews and sharing Christ’s message with others by living our lives, by being Christ followers.



Dennis Sanders is the Pastor at First Christian Church of St. Paul in Mahtomedi, Minnesota. He’s written for various outlets including Christian Century and the Federalist.