Faith Grows Here - Sermon for the Second Sunday of Christmas - Narrative Lectionary 3

Faith Grows Here

Christmas 2 – NL 3

January 5, 2025

Our Savior’s, Faribault, MN

Luke 2.41-52

And Jesus increased in wisdom and in years, and in divine and human favor. (Luke 2.52)

With today’s story, Gospel-writer Luke concludes what’s called the infancy narrative. Yes, the story is of Jesus as a 12 year old, but everything that precedes Jesus’ adult ministry is considered part of the infancy story. Just before Christmas, we heard the Annunciation of the angel to Mary announcing she will bear God’s Son along with her visit to Elizabeth and then Mary’s song known as the Magnificat. On Christmas Eve, we heard the birth story attendant with angels and shepherds. Then last week, it was Jesus’ circumcision with his Presentation in the temple where Simeon sings of God’s marvelous deeds and the prophetess Anna praises God. In today’s reading about Jesus as a pre-teen in the Temple, Luke again does two things that he has done through the infancy narrative. First, Luke stresses the family’s faithfulness to the Jewish customs and traditions. Second, and more importantly, Luke highlights Jesus’ identity as not just any special child, but The Special Child. 

This is the only story we have about Jesus’s childhood and only Luke gives us so much detail about his early life. (By the way, there were other stories written and collected about Jesus that didn’t make the cut into any of the four Gospels. You might want to read the Infancy Gospel of Thomas where, among other stories, Jesus makes birds out of clay and breathes them into life.) This story presents some familiar pre-teen and parent interactions. If you are a parent who has momentarily lost a child or been a lost child, you can relate. Similarly, if you have had a pre-teen or been one yourself, you know how challenging that situation can be. Even so, there are questions about how this came to be. How could Mary and Joseph not know Jesus wasn’t with them. Why did it take them so long to figure it out? And what was Jesus doing for those three days and nights?

I’ve often said how much I appreciate questions and I believe that it’s in the questions where the life of faith is lived. In part, I like questions because it’s the way I’m wired. I love to learn and to think about why things are the way they are. But I like questions because of my own faith journey. I’ve mentioned before that I left the church after Confirmation like many young people. That time was a period of light atheism or strong agnosticism that lasted through high school, college, and into young adulthood. In short, I returned to the church not only because I was invited by a coworker, but also because that’s where I instinctively knew the answers to my questions could be found. Along the way, I’ve also learned that while questions are good, some are better than others.

What strikes me about today’s reading is that Jesus is in the position of the student. He is sitting among the teachers, listening to them, asking questions, taking it all in. At the end of the reading, before we learn about the beginning of Jesus’ public ministry, we hear that “… Jesus increased in wisdom and in years, and in divine and human favor.” As an adult 20 years later, Jesus will become the teacher par excellence and he will threaten other religious leaders, challenging their interpretation of Scripture. This challenge, in part, results in the cross. For now, Jesus models learning as a disciple.

Some of you know that I have a very small side-gig helping to train interim pastors. It’s a way to keep my skills sharp and also a way to give back to the larger church what I have been given. One thing we try to encourage in the pastors is a sense of curiosity and wonder as they enter congregations. On my better days that’s what I try to do. For example, “Why do you do this certain thing? How did that practice develop? It’s not a criticism, merely a wondering. (By the way, this attitude of curiosity is helpful in conversations about difficult topics, such as politics, religion, and government. “Tell me how you came to this position?) I think that sense of curiosity and wonder could help us in the life of faith. 

One tool, Lectio Divina, provides a framework for reading Scripture. There are many forms of Lectio Divina, but one way of reading Scripture is by reading a biblical passage and first asking, “What do I notice? What jumps out at me? What questions do I have? Then you read the passage again, preferably in a different translation, and ask, “What is God saying to me in this passage?” Finally, you read the passage a third time and ask, “What is God asking me to do in this passage?

I think that same curiosity could be applied to all aspects of our life of faith.

The tagline, or motto, for Our Savior’s is “Faith Grows Here.” That motto is depicted in the beautiful tree logo that graces all our materials. In fact, the desire for growth was a theme that the Transition Team consistently found in its work. Growth not only meant finding ways for more people to engage in the life of the congregation, but also a deep desire for spiritual growth. Now, I am loath to make New Year’s resolutions except that my resolution is not to make any resolutions. (I know, that’s a logic problem.) Even so, I would invite you into a posture of curiosity and wonder in your life of faith, not as adding one more thing but rather seeking a deeper way into what you are already doing.

So, for example, as you gather for worship, ask yourself, what do I notice, where do I see God in the midst of this, and how might God be inviting me to grow? I think that you could do this for all the different ways you might encounter God. When you listen to music, when you behold a work of art, when you engage in service to others, or when you work for peace and justice. However you grow in faith this New Year, may you, like Jesus, increase “in wisdom and in years, and in divine and human favor.” Amen.

My sermons don't always preach as they are written. For video of the sermon with the entire service, click here.

Supporting Cast Part 2 - First Sunday of Christmas - Narrative Lectionary 3

Supporting Cast Part 2

Christmas 1 – NL 3

December 29, 2024

Our Savior’s, Faribault, MN

Luke 2.21-38

Shirley lost her mom one year and it devastated her, even though her mother was on in years. The two were very close and, although her mom’s death was not unexpected, the sting of death is nevertheless potent. The Sunday following the funeral, Shirley went to church as normal, even though she didn’t feel much like it. She says she doesn’t remember the singing or sermon at all; she just went through the motions. What she does vividly remember was being surrounded by love from her church, her friends who by their presence held her and comforted her. She had gone to worship because that’s what she did and who she was, but she was surprised by God who met her in unexpected ways.

The Gospel writer Luke is very clear thus far in the story that Mary and Joseph are not only obedient citizens but also faithful Jews. As citizens they take part in the census ordered by Caesar Augustus. But they were also observant Jews who followed the law. Mary and Joseph

bring baby Jesus, just eight days old, to be circumcised. Circumcision is a sign of the covenant that was made between the patriarch Abraham and God as God commanded in Genesis 17. It was a sign that this child belonged to God. Then, 40 days after Jesus’ birth they go to the temple for Mary’s purification because of the birth she is ritually unclean. This time their obedience is in accord with Leviticus 12. (By the way, ritually unclean does not mean sinful. One could become ritually unclean and in need of purification any number of ways, including touching a dead body.)

This event has become known as the Presentation of Jesus and in our church world is celebrated as a lesser festival, given the right circumstances. Yet, for Mary andJoseph, who seem to be bit players in today’s events, the ordinary observance of the law becomes extraordinary. First Simeon, clearly a prophet, breaks out in a song that some of us know as the Nunc Dimittis. (In some of our ELW liturgies this is sung as the Post-Communion Canticle.) However, Mary and Joseph can only gape in amazement as Simeon then blessed them, and a mixed blessing at that. If that wasn’t enough, the prophetess Anna, an incredible 84 years old, praises God for the gift of Jesus. All of this is guided by the Holy Spirit, who has been very busy in these first two chapters of Luke’s Gospel and, as I noted last week, will continue to be through Volume 2 of Luke’s story, the Book of Acts.

As we frequently observe, God often shows up in the places we least expect God to be. And here we see that God can show up in extraordinary ways in the most ordinary routines. Mary and Joseph are faithful Jews who observe the law, trusting there were good reasons to do so. They are doing what all couples do after the birth of a son because it’s just what you did then. And although Simeon and Anna were doing their ordinary observances day in and day out, they are overwhelmed with the presence of the long-awaited Messiah in the presence of a poor couple who can only afford a pair of turtledoves.

This story of the Presentation of Jesus invites us to consider ways to present ourselves in ordinary circumstances. What if we went about our ordinary lives, doing our ordinary worship, and serving on our ordinary ministry teams expecting that it is precisely in the ordinary that God shows up? As we learned in our Wednesday book series on Martin  Luther, one of his key insights was that “the finite is capable of bearing the infinite.” This is true because we learn at Christmas in the Incarnation that an ordinary human being is capable of bearing the extraordinary Divine. And that’s also why we believe that ordinary bread and wine can carry the extraordinary body and blood of Jesus Christ and ordinary water can carry the Word of God. 

I want to close with a true story, though I can’t guarantee that it ever happened. A country preacher answered a knock at the door one cold evening to find a parishioner standing there. The preacher welcomed the man and bid him to sit by the warm fire. After the usual exchange of pleasantries, the visitor said, “You’ve probably noticed that I’ve not been in church lately. I don’t get anything out of it and I don’t see the point in being there. I’ll not be coming anymore.”

The preacher hadn’t said a word, only listened quietly. Presently, he got up, took a set of tongs from the hearth, and moved one of the glowing embers to the side and sat down. Presently, as the two of them quietly watched, the previously glowing ember went cold and dark. The preacher then got up, put the cold piece of coal back into the fire where it became hot again. After a moment, the parishioner got up and said, “I understand, Preacher, I’ll see you in church Sunday,” and left.

Merry Christmas, my siblings in Christ, as the extraordinary Christ-child comes to you in the ordinariness of everyday life, work, school, play, community center, and yes, even church. Amen.

My sermons don't always preach as they are written. For video of the sermon with the entire service, click here.

Supporting Cast: Part 1 - Sermon for the Fourth Sunday of Advent Narrative Lectionary 3

Supporting Cast: Part 1

Advent 4 – NL 3

December 22, 2024

Our Savior’s, Faribault, MN

Luke 1.26-56

“The Admirable Crichton” is a 1957 British film. It was released in the US as “Paradise Lagoon.” I don’t know why I saw it but there is a scene I’ll always remember near the end of the film. Crichton is a butler in the service of an earl’s family. Some of the family are marooned on a deserted island in the South Seas, including Crichton. In a reversal of roles Crichton becomes their leader and saves them from certain starvation. The royalty become dependent upon Crichton and he who gives the orders. Two years later, a ship is sighted and a landing party comes to rescue them. Crichton, understanding that the new order on the island would not work in Britain, goes off into the jungle and reappears in his butler’s outfit, much to the amusement of the rescuers.

Though I’ve not taken a film class, I’ve learned to look for a supporting cast member in a film, TV show, or book. This would be someone who exerts an outsized impact relative to their role in the work of art. In fact, the movement of the film often depends upon this somewhat minor character. Disney does this particularly well, although you can find these influential characters in any film. This might be like focusing on a lineman during a football game rather than the quarterback or whoever has the ball. Perhaps that’s why I was drawn to Elizabeth in today’s Scripture, one that focuses heavily on Mary.

Earlier in chapter 1, we learn that Elizabeth and her husband Zechariah are old and past the time of childbearing. As you know in biblical times, this was a shameful thing for a woman whose value consisted of being able to bear children, especially sons. Thankfully, that’s not true today. Her husband, Zechariah, is a temple priest who receives an angelic message. He and Elizabeth will indeed conceive a child that will become the forerunner of the long-awaited Messiah. Because Zechariah questions how this can happen, the angel strikes him mute. So much for being able to mansplain. As an aside, becoming mute is not something that happens when Mary questions the angel.

But Elizabeth is far more than a vessel containing the baby who becomes John the Baptist. Under the influence of the Holy Spirit who causes the baby to leap in her womb, Elizabeth becomes a prophetess, declaring the blessedness of God’s favor on Mary. She then confirms for Mary that the child she carries would fulfill God’s promises. In other words, Elizabeth helps Mary understand and see what God is doing in, with, and through her.

We need people like Elizabeth in our lives and maybe we need to be those people, too. There are times in our lives when things don’t go as planned. It is in those dark times when God is most often present and real, but we need the Elizabeths to help us see them. One blessing of the Advent season is that it invites us to be open and accept what God has in store for us, often what we aren’t expecting. The Elizabeths in our community help us to see God where we aren’t able to do so ourselves.

Yet, there’s another supporting character who is vital to this work: the Holy Spirit. It may be argued that the Holy Spirit is the main actor in Luke and especially Luke’s second volume, The Acts of the Apostles. The Holy Spirit is mentioned 20 times in Luke and more than twice that number in Acts. In fact, one person has noted that The Acts of the Apostles could more accurately be titled “The Acts of the Holy Spirit.” Truth be told, even Mary, who seems to be a central character, in the end gives voice to what the Gospel is about, the birth and ultimately death and resurrection of God’s Son. Mary also gives voice to the great reversal that the butler Crichton couldn’t see happening in his situation. Even so, Crichton will eventually seek that reversal elsewhere than the earl’s home. (You’ll have to watch the film to find out.) 

Elizabeth and Mary will share one more thing in common: the brutal deaths of their sons. It is unlikely Elizabeth will have to endure the agony of watching her son, John the Baptist being beheaded given her advanced age. Mary, of course, will endure seeing her son crucified. But she will also see the Greatest Reversal yet, the resurrection of her Son. It’s this message that shows us a God that we can believe in, who brings life from death. This Advent and Christmas, may you have an Elizabeth in your life who helps you see God present in the world and may you be an Elizabeth to someone else. Amen.

My sermons don't always preach as they are written. For video of the sermon with the entire service, click here.

Giving Thanks & Receiving Hope - Sermon for the First Sunday of Advent Narrative Lectionary 3

Giving Thanks & Receiving Hope

Advent 1 – NL 3

December 1, 2024

Our Savior’s, Faribault, MN

Daniel 6.6-27

Give thanks in all circumstances; for this is the will of God in Christ Jesus for you. 

(1 Thessalonians 5.18)

At our weekly staff meetings, we take turns doing devotions followed by a time of prayers. This past Tuesday, Wendy was on deck and given the season, appropriately talked about giving thanks. In her devotion, she included the above scripture, “Give thanks in all circumstances.” As is typical of our staff devotional time, there ensued a lively and thoughtful conversation about what “all circumstances” meant. Both Pr. Drew and I reflected on the Community Thanksgiving service last Sunday evening at Christ Lutheran Church and the power of the reflections given by a lay person from each of the three congregations. Each reflection, though different, expressed gratitude in difficult circumstances.

So, I began reflecting about Daniel and wondering if he gave thanks in his circumstances. I think it’s easy to imagine Daniel giving thanks for the presence of the angel who stops up the mouths of the lions so they cannot eat him and then prevents them from pouncing on him. Yet, Paul’s encouragement to the Thessalonian church undergoing persecution says, “all circumstances.” That left me wondering whether Daniel gave thanks for everything.

For example, in his circumstances, did Daniel give thanks for his colleagues who wanted him out of the way? Did he give thanks that they went to extraordinary lengths to kill him, probably out of jealousy? He was a foreigner exiled in a foreign land who had risen to great influence and power. Did he not pay attention to relationships enough that they could accept him as an equal? Was his position, once a source of blessing now something hard to give thanks for? Did he wish for a less visible and risky occupation?

And while he was sitting in that den, did Daniel give thanks for King Darius? Though the king seemed to appreciate Daniel and his gifts, Darius also appears to be something of a clown. Darius also seems to be weak and easily manipulated by the other courtiers. And being a Mede, not a Persian, was he trying to impress everyone with his power? Did Daniel give thanks that he served someone who could be so unpredictable?

And what about the focus of the king’s wrath after he pulls Daniel from the lions’ den. Not only were the conspirators doomed to a horrific death, their wives and children suffered as well. Did Daniel give thanks in those circumstances? And what about the edict that King Darius makes regarding the religion of the Jews? A few hundred years after Jesus’ crucifixion and resurrection,  a different ruler, the Emperor Constantine, made Christianity the official religion of his Empire. Some people observe that he did Christianity no favors by doing so. Would that have been the case for Daniel and his people?

This is pretty heavy for a Sunday morning after Thanksgiving, but it points out that the story of Daniel in the lions’ den is deeper and more complicated than our Sunday School faith. Sunday School faith is important, but we know that we grow up seeing the world as more gray than black and white. Most scholars believe that Daniel was written during the reign of Antiochus IV Epiphanes, about 200 years before Jesus was born, crucified, died, and resurrected. Antiochus was a Syrian ruler who committed many atrocities including blaspheming the temple with abominable sacrifices. Using stories of a folk hero set during the Babylonian exile a few hundred years earlier, the author seeks to give encouragement and hope to the Jewish people experiencing great persecution and hardship. It’s like we tell the story of George Washington cutting down the cherry tree saying, “I cannot tell a lie.” The story of Daniel reminds us that even encouragement in hard times is complicated but also necessary.

Today is the First Sunday of Advent and the candle we light is the Hope Candle. As the days get darker, we light more candles to remind us that Jesus is the Light of the World that no darkness can overcome. Today, we are sustained by the hope that Jesus brings. Whatever lion’s den you find yourselves in today, know that there is nowhere that God cannot be. Giving thanks in all circumstances can be complicated, but the presence of God never is. Thanks be to God. Amen

My sermons don't always preach as they are written. For video of the sermon with the entire service, click here.

The Two Hands of God - Sermon for Christ the King Sunday, Narrative Lectionary 3

The Two Hands of God

Christ the King, NL 3

November 24, 2024

Our Savior’s, Faribault, MN

Jeremiah 36.1-8, 21-23, 27-28; 31.31-34

When I first thought about today’s sermon based on Jeremiah, I was thinking about the promise that God made to the people, to make a new covenant that would be different from the previous covenants that God made, covenants that were broken, not by God but by the people. God promised that this covenant would be written on their hearts, that all people would know God, and possibly the most important promise of all, that God would not only forgive their sins but forget them as well. I thought I’d make the point that before we promise anything to God, God makes promises to us, promises that allow us to respond with promises of our own. These would be our baptismal promises, affirmed at our Confirmation.

I think that could have been a fine sermon, but given last Wednesday’s session on “Making Sense of Martin Luther” and that today is Christ the King Sunday, my thoughts have been pulled in a different direction. Besides, we preachers are always implored by listeners to be relevant. Be careful what you wish for. 

In last Wednesday’s session on Luther, Pr. David Lose talked about Luther’s notion of two kingdoms, which he called two hands. The two kingdoms or hands describe the two different ways God operates in the world. The right hand is the theological realm where God institutes the church to proclaim God’s mercy and forgiveness. It does this by preaching Christ crucified and resurrected and by making disciples who help heal the brokenness in this world.

The second way God operates in the world is through the left hand where God ordains institutions such as governments to provide for the safety and well-being of its citizens. The left hand, or civil arena, also includes the family and non-profit institutions. Good citizens are to respect their governments because God has ordained them and is working through them. This was Martin Luther at his best, but it was also at his worst as he said and wrote some things that resulted in thousands of deaths. His writings were ultimately misused by Nazi Germany with devastating consequences.

Why am I spending time on this? First, because the text from Jeremiah displays the interplay between the two hands or kingdoms in a stark way. Jeremiah the prophet challenges King Jehoiakim in his handling of the political situation at the time. The Northern Kingdom of Israel had been conquered by the Assyrians 200 years ago and had also made the Southern Kingdom of Judah its vassal state. Jehoiakim is resisting their hold over them and thinks that Egypt will come to the rescue. Instead, the Babylonians are rising in power and contending with Assyrian for regional domination. Ultimately, the Babylonians will conquer Judah and move most of its inhabitants to exile.

As a prophet, Jeremiah’s job is to bring a word from God to the people and particularly the king. His message is not a popular one because he tells them not to rebel against the Assyrians or Babylonians, but rather go along with them. They are not to count on Egypt for help. The king ignores this word from Jeremiah, destroying the scroll Jeremiah dictates. Jehoikim prefers to listen to other so-called prophets who tell the king what he wants to hear, that the rebellion will succeed. It doesn’t, with devastating consequences for the people of the Southern Kingdom.

In Luther’s theology of the two hands, he reminds us that they are distinct but not separate. Government is not to be in the church business, but it can hold churches accountable when it strays from its God-given purpose. Similarly, the church does not proclaim the gospel through governments but holds them accountable to work for the well-being of all people, and not just for a select, powerful few. I think this is really important for us in today’s society. And if you are spending your time thinking I’m pushing for a particular party you are missing the point. As someone once noted, if your theology matches the platform of your political party then you need a new theology.

Today is Christ the King, or Reign of Christ, Sunday, the end of the Church Year. It’s a time to remember how Christ rules in the world, not through violence but rather through sacrificial love. It’s a love that promises that we are forgiven and freed no matter what we have done or not. Christ works through us as we respond to that promise with promises of our own: to love God and neighbor; to work for justice and peace in all the world; and to hold both church and state accountable.

I guess I preached that initial sermon after all. May the peace and love of Christ reign in your hearts, today and always. Amen.

My sermons don't always preach as they are written. For video of the sermon with the entire service, click here.

Hide and Seek - Sermon for the Twenty-fifth Sunday after Pentecost Narrative Lectionary 3

Hide and Seek

Pentecost 25 – NL 3

November 10, 2024

Our Savior’s, Faribault, MN

Jonah 1.1-17; 3.1-10; 4.1-11

But Jonah set out to flee to Tarshish from the presence of the Lord. Jonah 1.3

Many of you have heard parts of my spiritual journey over the past year. Today I want to recall two such episodes. The first episode occurred post-Confirmation and mirrors the experience of many young people. I left the church, being disillusioned about the people. I became something of an agnostic if not a downright atheist who found it hard to believe anymore. The second chapter occurred when, now back in the church and at 30 years old, I sensed a call to pastoral ministry. But for various personal reasons, I ignored that call for eight years.

So it is that I feel a certain kinship with the prophet Jonah who flees from God’s presence, intending to go to Tarshish which would have been literally the ends of the known earth at the time. The story of Jonah is something of a morality tale and Jonah himself is something of an anti-hero. He does not come off very well. Most scholars believe that the story is set during the time of the Northern kingdom of Israel when it had bad kings and was constantly besieged and ultimately overthrown by the Assyrians to the north. However, they also believe it was compiled a few hundred years later when those who had been conquered and carried off into exile were able to return home.

There are features of the story that almost characterize it as satire and not just satire but satire with fantastical elements. As one way has noted, “The most believable part of the story is that Jonah was swallowed by a large fish.” Nineveh was indeed the largest city in Assyria but not nearly as big as the narrator states. And though the response of the people to Jonah’s reluctant and terse message was commendable, the vision of everyone, including animals, wearing sackcloth and ashes is comical.

What is not comical is the Ninevites’ proclivity for brutality, torture, and despicable acts. They were the original “Evil Empire,” feared by many. So one understands Jonah’s unwillingness to go there with God’s message. Even so, the Gentiles in the story come off looking better and more faithful than Jonah does. His shipmates on the boat are thoughtful and considerate, wanting to do the faithful thing. They ultimately acknowledge the God that Jonah is fleeing. And of course, the Ninevites from the king on down respond immediately to the call for repentance.

So, how do we put this all together? As a morality tale the moral of the story is to invite us to think deeply about what it means that God is a gracious God. And we are to contemplate that God’s graciousness does not extend just to the “insiders,” but also the “outsiders.” For me, as I pondered this question I did so as it intersected another question: in what ways do we flee from and what might we learn from the story of Jonah?

For me post-Confirmation, I fled from God when I rejected my baptismal promises and failed to live among God’s faithful people. I fled from God when I failed to hear the word of God and share in the Lord’s supper. I certainly wasn’t proclaiming the good news of God in Christ through word and deed nor was I serving all people following the example of Jesus. Striving for justice and peace in all the earth, not happening. And I fled from God when I lost focus on what God has called me to do as a pastor. I think we can flee God when we fail to do this as a church as well.

But that’s not where the story ends because even Jonah knows that God is gracious and merciful, slow to anger and abounding in steadfast love, the sacrificial love that God has shown in his Son, Jesus Christ. God never gave up on me, putting people into my life to love me back to him. God never, ever gives up on us no matter how far we flee and loves us back into relationship with him and each other, dusting us off, inviting us to try again.

Some of you may be on your way to Tarshish, some of you in the bottom of the boat, some of you under that dead broom tree in the blazing sun, and even some walking through Nineveh. Wherever you find yourself today, know that God loves you and is with you, no matter what, even arriving at the place before you. Thanks be to God. Amen.

My sermons don't always preach as they are written. For video of the sermon with the entire service, click here.

For All the Saints - All Saints Sunday - Narrative Lectionary 3

For All the Saints

All Saints Sunday – NL 3

November 3, 2024

Our Savior’s, Faribault, MN

1 Kings 17.1-24

In addition to the Sidonian widow, there’s a second woman in our reading, hovering off-stage but exerting oversized influence nonetheless. Since Solomon’s dedication of the temple last week, his son Rehoboam has managed to undo what his father and grandfather, King David, had done in unifying the country, thus plunging it into civil war. Rehoboam takes bad advice from those who don’t know any better and the result is two kingdoms instead of one. The Northern kingdom of Israel now has its own set of kings separate from the Davidic kings of the Southern kingdom of Judah. More to the point, virtually all the nearly 40 kings (and one queen) with the exception of two are “bad kings,” doing “what was evil in the sight of God.”

What was the evil they were doing? They were marrying foreign women and forsaking the Lord for the gods of their wives. In this case, King Ahab’s wife is the infamous Sidonian princess Jezebel (yes, that Jezebel!) and the god he begins to worship is Baal. Ironically, in the midst of drought it is helpful to know that Baal is the god of vegetation and rain. Today, the prophet Elijah arrives on the scene and after being fed by ravens in Gilead travels deep into enemy territory of Sidon where he encounters the famine-stricken widow.

We tend to think that prophets predict the future, but a prophet’s job is to bring a word from God to God’s people. Many times it is a word of exhortation and sometimes it’s a word of comfort. So, more often than not, the prophet does more forth-telling than fore-telling. Even so, being prophet means using both words and deeds, also known as prophetic acts. This is the case today as we see with Elijah. Immediately after today’s reading, Elijah will chastise King Ahab again and he will enrage Jezebel by mocking Baal and destroying the prophets of Baal, fleeing for his life. But today Elijah demonstrates God’s power over life and death.

It is tempting in this election year to rant against leaders whose policies and positions negatively impact the most vulnerable and marginalized like King Ahab and the widow. Unfortunately, it is not the powerful who suffer for their misdeeds but the vulnerable such as the widow and her son. But given today, I’d rather focus on our dependence upon God in uncertain times. I admit that it is troubling to think about a God who causes a famine to punish the apostasy of the powerful and to use death to bring about life. We’ll see that next week in our story of Jonah. For today, we’ll trust that God is ultimately on the side of life.

That’s the message God sent in his Son Jesus, that no matter what life throws at us, God is continually working in, with, and through the world to bring new life. Death does not have the last word nor is it the most important word we hear. In providing for the widow, empowering Elijah’s resuscitation of her son, and the uncertainty of Jesus’ death on the cross, God speaks clearly that nothing is beyond God’s power.

Today is All Saints when we confess like the widow does to God’s life-giving power. As I mentioned in my newsletter article this month, I’ll be remembering my Uncle Vern who died a few months ago. I particularly remember his amazing memory, that even at the age of 98 he could remember every single car he bought, the year he bought it, and how much he paid for it. He was also a fantastic gardener with numerous hostas. I asked him once how many he had and without hesitation he responded, 220. But more so I’ll remember his assurance of heaven, the resurrection to eternal life, and his conviction that he will be together again with his wife, my aunt Elaine. 

And, if I may be so bold to stretch your wonderment a little bit, I’ll also entertain the provocative thought that even King Ahab and Queen Jezebel are not beyond God’s love and reach, because God holds all things in God’s hands. After all, every one of us is a “mixed bag,” both saint and sinner. Maybe they’ll even be gathered around the Table with us because nobody is beyond God’s love and the Table is “For All the Saints.” Thanks be to God! Amen.

My sermons don't always preach as they are written. For video of the sermon with the entire service, click here.