Day 1442 – Long Live the King!

A summary of a sermon preached at First Presbyterian Church, Spring City, TN, November 20, 2016

Old Testament Readings: 1Sam. 2:12-17, 8:1-19

Gospel Readings: Luke 22:66,70-71, 23:1-4,33-43  

Here we are at Christ the King Sunday, the end of the liturgical year. The lectionary this year marks it with Luke’s text about the crucifixion and  Jeremiah 23:1-6 that takes on Zedekiah and his cohorts for leading the people astray. That passage is too political for me given the proximity to our last Presidential election. But a passage such as 1 Samuel noted above as the preface for the gospel reading puts the events of the fall of Judah and fate of Zedekiah into a unique view of the contrast of human rulers and what is hoped for in Advent (and that too is a cautionary tale about the last election). Exploring the history of Hebrew kings is particularly relevant since Luke seems to go out of his way to tie the scriptural history of the Hebrews to the presence of Christ in the world as Jesus.

 Two other things about Luke’s gospel help the perspective of thinking about Christ the King Sunday. First, from chapter 9, Luke has led us on the journey of Jesus from Galilee to Jerusalem. Today we stand before Jesus on the cross with an inscription nailed to the cross above his head, “King of the Jews.” (All four gospels tell it). The second thing is that Luke's effort to connect  Jesus to the outcome of Jewish scriptural history in a sense, saying this collection we call the bible is the record of the relationship between God and Humanity.

So, how is the lectionary passage from Luke about the crucifixion of Jesus tied to both Christ the King and the approach of Advent when we anticipate the birth of Jesus ?

On one hand a careful look suggests the crucifixion and Advent for Christians focus us more on the promise that Jesus will return than on his birth. The connection between crucifixion and Christmas seem outwardly contradictory events except by that inscription on the cross, “The King of the Jews” and the proclamation at his birth that he is the King of Kings. That points to the long period of waiting of the Jews for the King, or Messiah, after Zedekiah, the “Jewish advent" if you will.  

But the crucifixion turns the entire idea of “King” upside down. What king would allow one’s own death while holding the power to prevent it? There is more to this than meets the eye. For Luke “more” is the connection of the crucifixion to Jewish royal history that reveals the nature of the true King, and puts the Advent into a far broader context.

How does the history of Hebrew kings connect with our modern time in the USA when we have no kings. Do we have a king?

Let’s see if the history of Hebrew kings is intertwined with the celebration of the coming of Jesus first to Israel and then the World, and his death on the cross - and the answer to the previous question.

Context is always a powerful friend to understanding. When the Hebrews journeyed to Promised Land, the Lord told Moses (in Deut. 16:18-20) to appoint judges in all the tribes and towns to make decisions under the Law with impartiality and justice and who took no bribes. The history of all those judges up to the time of the kings is in the book of “Judges.” Judges ends with these words, “(Judges 21:25), “In those days there was no king in Israel; all the people did what was right in their own eyes.” 

Knowing human nature, are we surprised to hear grumbling in 1 Samuel 8 that the new priests did not follow in Samuel’s ways, but turned aside after gain; they "took bribes and perverted justice?”

Should we be surprised that the Hebrews asked for a king given the poor leadership of judges and priests?

I know some pastors are preaching judgment of the nation this morning using either the 1 Samuel passage, or Jeremiah 23:1-6 as a testimony against one presidential candidate or the other, or are reasons to say the country needs to get back to God. Whatever truth that may be, it not only trivializes the history of Israel given to us in the Bible, but also seriously misreads the message of that history for us today.

The history and predictions of 1 Samuel 2, 8 encapsulate the entire, sordid history of human kingship. The Lord called judges, priests and kings who were anointed and consecrated to do justice for the people but the judges fell victim to their own greed and desires. There was an almost continuous dereliction of duty of those who inherit the mantle of leadership.

I ask again, knowing human nature, should we be surprised?

If you read 1 Samuel and 2 Samuel you will find the first three kings Saul, David, and his son Solomon, all fell victim to human weakness that led them to rule in their own self-interest, not the Lord’s or the people’s. Saul did not fully obey the Lord in war, David had his general Uriah killed and took his wife Bathsheba. Solomon began his reign loyal to justice but ended up corrupted by wealth. It led to the schism of the Hebrew people into the Israel, the Northern Kingdom, and Judah, the Southern Kingdom. Schism and dereliction of duty continued over 22 generations of kings of Judah and Israel. A few defended Israel and Judah. A few created great wealth in Israel. The overwhelming number were party to palace intrigues and assassinations of fathers by sons and brothers. They ruled in periods of great national weakness until Israel was destroyed by Assyria and then Judah was taken into captivity by Babylon. The last king of Judah was Zedekiah. He fled at night as Jerusalem fell only to be chased down by the Babylonian army. He was brought before King Nebuchadrezzar and forced to watch soldiers slaughter his sons. Then with that image of slaughter burned into his mind, was blinded by his captives, bound in chains and taken to Babylon (2 Kings 25:3-7, Jeremiah 39:1-7, 52:5-11.)

Zedekiah's disgrace marked the beginning of a “Jewish advent” as a reminder to the Hebrews about God’s message to the people through Samuel in 8:18 that captures the tragedy of kingship that led to captivity in the foreign land of Babylon,

“And in that day you will cry out because of your king, whom you have chosen for yourselves; but the Lord will not answer you in that day.”

The Hebrew people waited for the true king over the next 500 years, mostly in captivity or subjugation until the time of Jesus.

Luke’s story shows the waiting was not in vain, God’s work and compassion for his people did not end with Babylonian captivity. Luke has led us from Galilee where Jesus set his eye on Jerusalem to that city itself. Today we stand before him on the cross that holds a solitary proclamation, “King of the Jews.” (v38) (This inscription is cited in all four gospels.) Whether Rome put up the inscription to mock the Jewish leaders or the Jewish leadership to mock Jesus is unknown. What we do know is that the proclamation is a fitting conclusion as we enter the Advent season next Sunday awaiting the celebration of his birth.

In his trial by the religious leaders (remember Eli’s sons), Jesus induces them to admit by not answering his question that he is the Son of God and likewise induces Pilate to acknowledge him as the King of the Jews. He provokes the Gentile governor and these Jewish leaders to reveal the Lordship of the true King, the Son of God.

This revelation connects the good news of Jesus into the fulfillment of Jewish royal history back to Samuel’s time.  The reality of Jesus is that when we acknowledge Jesus is born, and died, Lord, the King of the Jews and Son of God on this Christ the King Sunday, we celebrate the end of the history of Hebrew kings and the beginning of anew history with the Lord.

We may say the captivity of Zedekiah is the end of the royal history of the Hebrews, but in actuality, the crucifixion is the culmination of the royal history of the Hebrew people with the ascension of the King of Kings.

The crucifixion is a reversal of justice on a cosmic scale. The history of Jewish Kings begins with the people rejecting the reign of God in 1 Samuel 8:5, “… your sons do not follow in your ways; appoint for us, then, a king to govern us, like other nations.” Now, here at the crucifixion, the leaders of the very people who longed for a true king are party to the crucifixion of the only all-powerful King. And this King sits not on earth but over all.

If this crucifixion is a culmination of Jewish royal history, how does it apply to us in the modern day when we have no king?  It does it with a strong dose of irony.

Gentiles have no divine king because they are outside God’s grace poured out on his chosen people. We have inherited the true King intended first for God’s chosen people whose leaders rejected him. The Lord poured out his grace in Jesus on all people of the world. 

But maybe I ought to back up a little for more context. If there is a message to the Hebrews and the world in all this sordid horrible history of their kings, it is “your kings can give you no help.”  As Psalm 121:1-2 says, “from where will my help come? My help comes from the Lord.”

The crucifixion reveals this true nature of the Lord. This is a King who remained faithful to the life he told us to live to his end. He would not even drink the drugged wine to deaden his senses. This is a King who acts as a servant.

We can’t be overly critical of the Jews who doubted and mocked Jesus, “Save yourself if you are the King,” because their mockery deflects our own doubt, “Why would the Son of God and the King of the Jews who clearly has the power to prevent this impending crucifixion choose not to do so?”

 How do we make sense out of the account of the crucifixion that turns the idea of power of a King upside down, that reveres common understanding of power and leadership?

One of the great characteristics of the gospel and the life of Jesus are these events we call “reversals.” For example, every parable is a story that contain some reversal of common sense, e.g., the parable of the talents. Parables begin in a way that appeals to our common sense about the outcome, but a few words later when what really happens is revealed, it assaults our common sense.

Many of the sayings of Jesus are reversals, for example, “to lead you must serve,” “to be rich you must lose everything,” “do not fear the one who can take your life, fear the one who can take your soul, “To live you must die, “The poor shall inherit the kingdom, “blessed are you who are persecuted, you shall find reward in heaven.”

Every message from the life of Jesus is a demand that conflicts with the demands of the world. I do not think we can come to terms with this greatest reversal of celebrating his birth by considering his death and resurrection without our faith that the King of the Jews is the Lord of All. If there is only one message it is that those who persist in seeking justice are welcomed by the open arms of Jesus.

Think about what happened at the crucifixion. Jesus was flogged by Pilate, crucified with criminals, some of those people he declared he came to release. He was mocked by religious leaders, stripped of his clothes that were gambled away at his feet, and died after giving the gift of grace to one of the criminals at his side who proclaimed him Lord. When he was offered drugged wine to dull his senses what did he do? He refused and remained clearheaded to the end.  Part of his last words asked for pardon for what the ignorant had done to him. In the silence of his death, only the words of the centurion lingered, “Certainly this man is innocent.” He is the true King.

Advent is about the past and future. It is the celebration of his birth and our hope for his return. It marks the end of the longing for a true king by the Hebrews. It makes sense to celebrate the first and last King by the account of the crucifixion that sealed his Lordship and the anguish of Samuel that the people desire a human king. It justifies Samuel's anguish.

There is great irony and hope based on faith in this death and resurrection of the King. Paul says to the Corinthians that the resurrection is foolishness to the wise, to those who are perishing.  Paul says the world did not know God through wisdom, but through the foolishness of our proclamation, not by signs demanded by the Jews or wisdom by the Greeks, but the proclamation of Christ crucified, Christ the power of God and the wisdom of God. For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength. (I Corinthians 1:18-25)

Do you know that the only record of any writing about Jesus during his lifetime is that inscription on the cross, it varies from Mathew to John, “This is Jesus, King of the Jews,” “King of the Jews,” “This is the King of the Jews,” and “Jesus the Nazorean, King of the Jews.” But all four gospels are consistent in one thing, Jesus is King of the Jews… and now the world. Finally, we have a King whose wisdom surpasses human rulers and whose gift of grace not only surpasses anything of human invention but trivializes every human effort at true leadership.

Nations may need to “get back to God” but nations are things of earthly rulers. The crucifixion is principally a personal message and acknowledgement that no matter how earnest, human kings will fail the test of true leadership. Nations are composed of and exist for God’s children who should heed the lesson of the crucified King even if their worldly rulers says otherwise.

As for the ancient demand for a king made to God through Samuel, now we have the King. We have the Lord and ruler whose humility and love demands allegiance of all.  Who shall we obey?  On Christ the King Sunday, let us celebrate the grace that blesses us all and commit to the Christian life.

Long Live The King in our hearts!  

Amen.

Day 1434 - What is really going on?

A sermon at First Presbyterian Church, Spring City, TN November 13, 2016.

The title for this sermon was inspired by Fred Craddock’s commentary on the passage in Luke, page 243, where he suggests this passage addresses what is going on behind and beyond history, even behind and beyond the last Presidential election.

Reading 1: Isaiah 65: 17-25

Reading 2: Luke 21:5-19

Matthew, Mark and Luke are called the synoptic gospels because they contain similar accounts of the good news, unlike John that is a remarkably different gospel. The synoptic gospels do not contain all of the same parables and events but many common events. The common events may not fall in the same chronology or timeframe, and may not be in all three gospels. When we do come upon an account like this one that is repeated in all three, we ought to look at the passage carefully because through prayer and discernment guided by the Holy Spirit that inspired them, the authors all concluded the passage must carry some high importance to the good news.

Luke may remind you of some the old full of fire and brimstone sermons you may have hear in your youth, or even lately. What this passage might cause you to do, however, is ask, “What is really going on?”  Let’s find out.

We are listening to apocalyptic writing that is usually about the “end times.” Two other apocalyptic books in the Bible are Daniel and the Revelation of John of Patmos.

We are reasonably certain that Matthew, Mark and Luke were written between roughly the year 70 the early 100’s. These were the times during and shortly after Nero’s persecution after Rome burned and the Jewish Revolt that ended in the destruction of the temple. I have already mentioned these were dark and dangerous times when the existence of the community of believers was threatened on many fronts.

Apocalyptic writing is common to many religions and denominations that have a sense of being under a real or perceived threat. Daniel is a veiled diatribe against Alexander the Great and his heirs that subjected Jews to horrifying persecution. The Revelation of John is a veiled diatribe against Rome, written in a time of persecution of Christians. The Dead Sea Scrolls were written by an apocalyptic community of Jews called Essenes in the same time as the Jewish revolt.  Seventh Day Adventists, Jehovah’s Witnesses and Islam have an apocalyptic world view. Jim Jones and his followers and the “Branch Dividian” sect , a splinter group from the Seventh Day Adventists, many of whom died in the Waco Texas incident are examples of more heretical or extreme apocalyptic threads. Remember the end of the world talk in the run up to the year 2000? Some televangelist preachers predict doom today.

Apocalyptic thought can be a dangerous rabbit hole for a Christian because it encourages an inward focus, a circling of the wagons mindset, opposed to one outwardly focused on the Christian life that we are called to live in the world - a world the Apostle Paul describes as at war with faith.

If you think about it, it is during times of distress and persecution over religious belief that a passage looking forward to the end of time appeals to the faithful heart. But as usual, there is far more to these verses of Luke than the apocalyptic comments that first meets the eye.

Commentaries have noted this passage is among the most difficult to understand. There are as many interpretations as people who have read them. You may think I’m repeating myself because we talked about these questions last week. Two questions - I would actually call them laments - loom in the minds of the reader of this passage and in Matthew and Mark: Where is the Kingdom of Heaven and when will the Son of Man return. Jesus has a consistent reply to these laments.

The passage starts with two verses that sound like a prediction of the future and end with assurance for us. The first two verses say:

⁵When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, ⁶“As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.”

We accept that Jesus gave this message, these are his words, but how are we to manage them? (1) Jesus could have spoken these words to predict his own crucifixion and resurrection. (2) He could be predicting the coming oppression of Rome and destruction of the Temple. (3) He could be offering a general observation on the fleeting and precarious nature of life on earth, or (4) perhaps the three gospel writers who composed this account after the destruction of the Temple harmonized the words of Jesus so the passage retained a connection to history as well as a spiritual or theological current underneath history. I lean towards the latter, because it helps me appreciate the rest of the verses. Let’s see how. (or if I can)

Next, the crowd (not just the disciples) question Jesus about when this will happen and get a thoroughly confusing reply. :

Does this sound familiar? Do you recall the questions about the Kingdom of Heaven and return of the Son of Man we talked about a few weeks ago? Jesus said then that we will only know the time of the Son of Man has come when it happens. Now Jesus is amplifying those comments, saying, “Yes terrible things will come (Jim Jones, people saying it's the end of the world and so on) but do not confuse or be misled by those things going on in the normal course of the world with what is really going on. We just has a Presidential election and isn’t this really the question on many people’s minds, “what is really going on?

Jesus gets more personal and direct as he begins to answer that question for us:

Paraphrasing, he says, “You will be arrested and persecuted, tried, hated betrayed even by family because you believe in me, but it will be an opportunity to testify.” The assurance in verses 13-15 is “don’t worry about getting ready for it, I will give you words and wisdom for a strong defense.”

If there was ever a “good news/bad news” message, this one is it. But let me ask you, how many of us have experienced people giving us a hard time because of what we hold as principles of our faith, have hesitated to voice our belief because we were uncertain of how it would be received? Have you ever experienced a mean spirited comment, or nasty posts on your Facebook page or blog, or even a veiled threat, for your belief.

Yet, in the greater scheme of things very few experience the persecution the early Christians faced.  This is not to say bad things do not happen to Christians. We all know about the Bible study group in South Carolina that took a young troubled man under their wing only to have him shoot and kill a number of them.

Bad things happen.

Think about the time that Luke wrote his gospel. Jerusalem was destroyed. Paul had already carried the good news into the Mediterranean, written his epistles to his new congregations and lived through angry accusations by Jews and Gentiles. He had been jailed and tried, beaten with rods and run out of town, and had probably already been executed in Rome by the emperor.  Do you remember Peter in a courtyard denying the accusation he is one of the followers of Jesus? The reality of it is that being a Christian is not always a walk in the rose garden. That more than anything emphasizes how important - and difficult - it is to share our grace, not judgment, with others. Let God do the judging.

The most perplexing and difficult part of this passage is the last two verses:

“Not a hair on your head will perish?” “By your endurance you will gain your souls?” What did Paul think about this as he was beaten, or as he was being executed?? What about Stephen in Acts who was stoned to death for his Christian faith by his fellow Jews?? What did people think back in 2013 when most of their friends walked out of this congregation because they objected to an interpretation of belief? This verse is troubling because it seems to conflict with experience, “not a hair will perish and by endurance we gain our souls…”

It is a difficult passage. However, Maybe Jesus intended it that way, to make us ask, “What is really going on?”

So, step back and consider these thoughts, if you will.  I said apocalyptic thought is a dangerous rabbit hole for a Christian because it encourages an inward focus that can lead to a loss of hope, and even confidence in God rather than being “in the world.”

Paul said we should be in the world not of the world. He said the “world of flesh” is at war with faith. In his language world of flesh does not mean sensual desires and temptations. The world of flesh is the entire fabric of our existence that child psychologists and neuroscientists say we learn by the time we are 3 y.o. The things we attach value, family, car, bicycle, job, all our likes and dislikes, our sense of morality are shaped before we are able to realize it. Some morality seems obvious such as feeding the hungry and helping the sick, but inside our self, there is always a conflict. Hardly any of us have avoided being greedy or indifferent about something. If you have changed your ideas about the morality or sense of justice about some things, you are showing how pervasive this world flesh is.

A lot of folks probably think the apocalypse is particularly relevant five days after our Presidential election. Some see this election as the only hope against a decaying world where their future is swirling around the sink drain descending into the sewer. As many, or maybe more see an affirmation of values they feel are repugnant, treating women as objects, fearing strangers and foreigners, having no restraint against lying or cheating business clients. Others are revolted by winner and loser as morally questionable people. The irony is many very good people hold each of these apocalyptic views wondering what is going on. This election magnifies the danger of apocalyptic thinking. It focusses us on the material things we may lose, or a stand against family and friends that invites social reprisal we may be forced to take. Frankly, all those feelings are going on in my own extended family.

This is my thought... We do not like to admit it but politics is essentially about power and protecting personal needs. We can point to many great positive accomplishments of our democratic republic, such as ending slavery, defeating Nazism, taking care of our elderly with social security and so on, but an honest look sees our feet of clay. A lot of damage has been done in the name of Christianity and freedom. Catholics and Protestants have killed each other over faith in the most brutal ways, rivaling anything ISIS has done. America sent Jews arriving at our harbors who escaped persecution in Germany back to the death camps in Germany during WWII. We defend the just things we have done but our detractors will point to unjust things done in good faith. If this election shows anything clearly, it is the deep seated divide in our country over economy, over race, and at its core over the values that define faith and justice... We are deceiving ourselves not to realize we all have feet of clay… It is easy to see why we are so infatuated with political stances that seem to point to end times - we look at the world and worry them than about what is really going on.

Have we overlooked the one important, life-giving message from the mouth of Jesus about what is really going on? Do you remember when the Sadducees confronted Jesus over the question of resurrection of a woman who had been married seven brothers under the Law?  Jesus reproached them and said, you have not read scripture, God is God of the living. God is God of the living.

We want to focus on the end time and the joy we will experience in his Kingdom. We longingly sing the old hymns, “In that great getting up morning” and, “When we all get to heaven.” They are beautiful hymns with a romantic sweetness that blinds us to the world outside are at times are a welcome diversion from all the painful things going on in the world. BUT God is the God of the living. …  This old world is where we live now, isn’t it? Sooner or later in God’s time the end of days will come, either after the prescribed number of our days, or those of this old world when the fulfillment of the Kingdom occurs.

The forces in the world whether good or evil will have their say and fight on until the end when they are overwhelmed by the Kingdom of God. “God is God of the living” is a message and promise about taking heart and enduring to the end.

Remember in Genesis 12, Abraham was called by God to leave his land and be a sojourner, a wandering stranger in other lands where he fathered Israel.  Later in 1 Samuel 8, the Israelites rejected the Lord and demanded a king through Samuel. The Lord granted them their wish warning them how unpleasant their worldly king will be: he will take you sons to fight wars, your daughters as his concubines, cooks and bakers, the best of your crops for the people who run his court, your fields and best of your livestock for himself, and you will be his slaves. Finally, the Lord reconciled with his creation, coming to earth in human form bringing the Kingdom of Heaven to walk the earth humbly with us as the ultimate sojourner, dying and rising to home.

Our Lord is the true King who calls us to be citizens of his Kingdom not the world’s. We are sojourners in this world living the life Jesus called us to live, to love God and neighbor all the while being building blocks for that Kingdom to come. We know that whatever becomes of today, not a hair on our head will be harmed because there is a home and we will return to it.

Maybe, that is really what is going on.

Amen

Day 1432 - A Reflection on the presidential election

We have a new President-elect. People have voted, in my perspective not on the basis of what is good or wrong in the global perspective, or even on the basis of reason, but on what is presumed "right" in one's immediate best interests on the basis of emotion. If ever the ideas expressed in the post on Day 1287 are pertinent, it is now.

The people have made a minority choice and it is an informative exercise to review what conclusions the bare minority of electorate affirms by their vote. These are inescapable tenets of this selected man that the electorate has affirmed:

1. To lie, regardless of the magnitude of the lie, is worth repeating until the people believe.

2. Women are objects to be used for gratification.

3. There is no right or wrong save the circumstances of the moment.

4. Anything one can do, regardless of the consequences of those who may be involved, is acceptable and worthy.

5. Marriage is only a legal vehicle, and if the road changes it is perfectly acceptable to go down another road of alliance even before legal remedies such as divorce are followed.

6. Every thing one does should reflect the stature, ego and grandeur of Me.

7. I, above all persons, know what is best for all and what is best for all is what fills my coffers with money.

8. Anything I do is justified by the end.

9. My only interest is my bottom line.

10. Do not think before speaking or tweeting, (or using the nuclear codes?).

I can only voice two rhetorical questions, belatedly after the fact, 

"Is this who we really want to be our president?  - The person to stand before the world and to say, 'This I believe?'" 

"Is this what we really believe on a personal basis is the model for our sons and daughters?"

I cannot accept that the people have made an informed choice and rather, we should be humble in the face of all our own shortcoming and affirm the answer is "no" to both questions as the majority of those who voted have done.


Grace and peace.

Day 1422 - Leaping for Joy!

A Reflection on All Saints Day

TN and Epistle Reading: Ephesians 1:15-23

New Testament Reading: Luke 6:20-26

Why do we celebrate All Saints’ Day. It is a day of celebration that many but not all Christians recognize on November 1^st.

The early church experienced sporadic periods of persecution and calm after the Jewish revolt that ended in the destruction of Jerusalem in 72CE until the great persecutions in the 3^rd century. The church celebrated the victory over death of its martyrs in these persecutions on the anniversary of their death. By 700CE well after Constantine institutionalized Christianity, Pope Gregory initiated the modern day celebration of “it  All Saints’ Day” to celebrate or remember the “holy apostles and of all saints, martyrs and confessors, and of all the just made perfect,… those special people who showed extreme devotion to Christian belief and the Church itself… who are at rest throughout the world.” Wisely the church recognized two celebrations. November 2 called All Souls’ Day honors the passing of those friends, family and associates who have deceased in the past year – “ordinary people or the lesser saints.”

Most of the Protestant Church abandoned the Catholic distinction between true “saints” and “ordinary people” and merged these two celebrations. For us All Saints’ Day recognizes all believers who have passed in the current year.

From a historical perspective, whether we call or All Saints’ or All Soul’s Day, a positive and a negative issue stand out. First, the positive. We hold a profound belief that we share a connection to that cloud of saints who have entered Heaven.

Second, the negative. When pressed we Protestants admit we celebrate those whose lives appear as noteworthy examples of public righteous or pious life. If we are rigorous about measuring piety by outward behavior, we know that only God knows whether outwardly displayed piety reflects an inward piety.

That is one of the first things a pastor learns, usually after walking into the trap. Be very careful about how one expresses compassion or comfort to people we think are aggrieved by someone’s passing. Virtually every pastor will approach someone with the words, “I am so sorry to hear of your loss, I know you must be grief-stricken,” only to hear the reply, “What do you mean?! That person was a thorn in my side for decades and death couldn’t have come soon enough.” So perhaps we ought to rethink how we make it a meaningful celebration of All Saints’ Day.

How do the passages in Luke, and Ephesians help us approach All Saints’ Day, and, for that matter, how are they connected to All Saints’ Day? The Luke passage is quite difficult for us “moderns” living in a material world.

Luke’s differentiation and emphasis on true economic poverty and wealth cannot be avoided. Wealth permeates his gospel as much as his anger at the leaders of the Jewish Temple (not Jews themselves). Luke is focused like a laser on the economic reality of poverty and the subversive nature of wealth.

This passage in Luke is essentially the same as Matthew’s Sermon on the Mount (Matthew 5).  Luke’s version is called the Sermon on the Plain.

Isn’t Matthew’s version of the Sermon on the Mount far more appealing to you? Matthew expands, or generalizes the theological implications of Luke’s focus on wealth since wealth like all power, will almost inevitably corrupt. In the end, however, whether a person experiences economic or spiritual poverty, poverty pushes the person to search for release, be it in God’s grace, more property and money, or the stupor of drugs and other mind-deadening things.

You may recall the tumultuous time that Luke recorded his gospel. Serious Roman persecution of Jews and Christians in Palestine and in Rome sometime after 66-72CE. Rome had suppressed the Jewish rebellion, razed Jerusalem and the Temple, and was killing or crucifying hundreds of thousands of zealots and up to a million Jews by some historian’s estimates. What Judaism was left was fully under the heel of Rome.  It has been forty or fifty years since the Crucifixion and people are wondering in despair about where is the Kingdom of God and when will the Son of Man return.  

Most Christians of the early church were Jews and Christians who refused to renounce their faith, as well as were Jews were being killed. Everyone listening to the gospel Luke wrote was struck by the connection of the words Jesus uses in this passage to the Hebrew history.  Luke wrote in a dark time of despair that challenged faith.

An observant Jew would recall the Blessing and Curse Moses described in Deuteronomy 11:26-28. He told the Israelites before they entered the Promised Land to choose life (the Law) or death. He tells them life, the Law, is close at hand, you do not have to go to Heaven or cross the sea to find it, you just need to look into your heart. Your life should mirror the Law because you have it in your heart, not because it is on a tablet to be obeyed.

Now, hear again the three blessings and woes Jesus describes:

The blessings and woes first describe the present life.  Both begin with a here and now statement. Verse 20 says, “Blessed are you who are poor, for yours is the kingdom of God.” In other words, “If you find yourself in poverty you have already inherited the Kingdom of Heaven.” Verse 24 laments, “But woe to you who are rich, for you have received your consolation.” That is, “If you luxuriate in your wealth now, you have found your earthly reward.”

 The remaining two blessing and woes are of the form, “You will find future reward or woe for what you lack now.  “If you are hungry now, you will be filled,” followed by to the final capstone blessing, “Rejoice in that day (when you are persecuted for your faith) and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets.”  This verse alone gives us a basis for All Saints’ Day to celebrate the death of a martyr as a victory of the Kingdom over death and sin.

Where is the wiggle room in these harsh verses? It isn’t there, is it? Verse 25 is pretty clear, “Woe to you who are full now, for you will be hungry.” In other words, if you sit down to a festive feast in your home while a hungry beggar sits at your doorstep, you will be hungry and mourn.) Verse 26 ends with the capstone woe, “Woe to you when all speak well of you, for that is what their ancestors did to the false prophets.”  If people praise you for your wealth and acumen in getting it, raise a lament because this is what your ancestors did to false prophets.

These woes are not a pretty picture... They strike awfully close to home.  But I say that wealth may not disqualify one for sainthood if the wealthy person suffers deprivation or reprobation because of the faithful use of it. They can let their true faith guide their use of wealth. It is however, as very tall challenge, ask Andrew Carnegie.

On the other hand, just being poor may not merit sainthood if the person is truly a scoundrel.  But the reality Jesus describes is what the early church would call “saints” and “sinners.” He leaves it to each of us to decide who we are.

We may dislike the term “saints” because it reminds us how the Roman Catholic Church has taken the authority to name persons as saints regardless that only God knows what is in the person’s mind. But as we approach All Saints Day, wouldn’t we be better off to Reform ourselves (like good Protestants) and politely acknowledge to our Catholic friends that we are really celebrating the hope that the blessings Luke describes are showered on us and our deceased Christian friends on All Souls’ Day? I think this idea points to a different way to celebrate All Saints’ Day.

Perhaps we should think about All Saints’ Day in the context of the Christian funeral? We call the funeral “the celebration of life and resurrection” of the decedent. It is not unheard of, but is rare to see folks celebrating at a funeral. More likely, people have tears in their eyes identifying with the lament of Ecclesiastes 3:4, “There is… a time to weep, and a time to laugh; a time to mourn, and a time to dance.” …Isn’t this exactly what blessing Jesus said comes our way in verse 21, “Blessed are you who weep now, for you will laugh?”….  Should this define All Saints’ Day?

But let’s go on. If we cannot escape the fact that we cannot see what is written in another’s heart, we are we left to celebrate our hope that those who traveled the world before us and shaped our own faith enjoy the inheritance, the joyous outcome of life and resurrection.  We can use this day to be gracious and thank the Lord for those who have passed on have made our faith stronger. All Saints Day ought to be a time for laughing and leaping for joy over the blessings the departed has left behind. All Saints’ Day can be a time to clean up the wreckage of mourning started at the committal service of the Christian funeral.

I remember when I was about 26 years old at my grandmother’s committal service. Her name was Queenie Mae Carnes, the daughter of a Baptist preacher in NE Alabama and NW Georgia. She had an elegant country grace about her that caused everyone to love her. My grandfather stood by the casket as they lowered her into the ground. He said in tears,… by the way it was the only time I knew him to cry, …“I’ll be seeing you soon Queenie.”  It was a testimony to his love for her, for the way she impacted his life, and he, hers. He mourned enough right there at that graveside to earn the right to laugh over their joy the rest of his life.

In Luke, Jesus describes the joy we will experience in his Kingdom. The old hymns sing romantically about that homecoming day, they sing, “in that great getting up morning” or, “When we all get to heaven.” It must be a joy that will surpass everything humanly imaginable. That means that being in God’s presence, even as a footstool, must surely be a new life with a total divine focus and purpose that does not have room for the cords that bind us to the old world.

But the old world is where we live, isn’t it? …Do you remember when the Sadducees challenged Jesus about who in heaven would be the husband of the woman married seven times. Jesus upbraided the Sadducees, asking, “Do you read the scripture?  God is the God of the living.”

“God is the God of the living”…Keep those words in mind as we celebrate All Saints’ Day. Let it be a time beyond the Christian Funeral when and we can step back, enjoy and acknowledge the beauty and faith the person brought to us when they were with us. It is not a time for tears but laughter.

Remember, God is the God of the living. Keep those words in mind as we celebrate the shared meal. This is a day to rejoice in our inheritance of God’s grace and share it with everyone around us, especially here today as we celebrate at the Lord’s Table. Truly it is an occasion to leap for joy when we walk with people on this earth who are impoverished and share our good fortune, our grace and a common meal and then hear them laugh.  When we hear the laughter of a hungry person with a full stomach we know we have inherited that blessing… we know we have brought closer to us that Kingdom of God that we pray for when we say, “Thy Kingdom come…”

Amen.