When God Speaks Directly to Us

“When God Speaks Directly to Us” was preached at First Presbyterian Church of Allentown, PA on February 11, 2024. You can hear/watch this sermon here, starting at 30:07.

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Scripture texts:
2 Corinthians 4:3-6
Mark 9:2-9

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Let us pray. Loving God, we stand in awe of your glory and your grace. As we dive into your Word today, may our hearts be open and our minds receptive to your message. Amen.

As we gather here today, on the Sunday before we move into the Season of Lent, we are reminded of a significant event in the life of Jesus: the Transfiguration.

The Transfiguration, as described in Mark's Gospel, is a profound and transformative moment in the ministry of Jesus. It occurs shortly after Peter's confession that Jesus is the Messiah, or the holy prophet that was promised to God’s people. Jesus takes Peter, James, and John up a high mountain, where he is transfigured before them. His clothes become dazzling white, and Elijah and Moses appear, speaking with Jesus. The dazzling white clothes symbolize his divine glory, and the presence of Elijah and Moses represents the fulfillment of the Law and the Prophets in Jesus.

But this transfiguration is not merely a physical change in Jesus' appearance; it is a revelation of his divine glory. The disciples see Jesus in his true nature, radiating with the brilliance of God's presence. It is a glimpse of the kingdom of God breaking into the present reality, a moment when the earthly veil is lifted, and the disciples catch a glimpse of the heavenly realm. It is a pivotal moment in Jesus' ministry, and it serves as a bridge between his earthly ministry and his impending journey to the cross.

Can you imagine what Peter, James, and John were doing – let alone thinking?! – as Jesus was transformed before them? No really, think about it! The man you call teacher is now shining with a blinding white light, two notable figures who you thought were long dead appear, and while you are asking about whether you should be setting up tents for your dazzling teacher and his two dead companions, a voice breaks forth from the heavens. What would you be thinking? What would it have been like for you to be a witness to the transfiguration?

And while that thought may be too strange for us imagine, what the disciples must have been thinking, this was not just a spectacle for the disciples to witness!

When the voice break forth from the heavens, it is God speaking directly to the disciples. God says, "This is my Son, the Beloved; listen to him!" (Mark 9:7). This direct communication from God to the disciples is a significant departure from a previous miraculous event in which God spoke only to Jesus during his baptism (Mark 1:11). God is publicly affirming Jesus' identity as the beloved Son and commanding the disciples to listen to Him. There is no way the disciples left that moment unchanged! God spoke directly to them!!

To believe Jesus was the only one who experienced a transformation during the Transfiguration ignores another one of God’s holy miracles. In fact, the real transformation does not occur during the Transfiguration, after all Jesus as the Word was in the beginning “and the Word was with God, and the Word was God […] And the Word became flesh and lived among us.” Jesus is already God and the Son of God before and after the Transfiguration, like Jesus was in the beginning of creation and like Jesus continues to be as Christ reigns over us with God and the Spirit as our Creator, Redeemer, and Sustainer. The real transformation happens to the disciples, when they finally see that Jesus is not merely a teacher or a prophet, but the very embodiment of God’s love and grace.

The Transfiguration was a unique and transformative moment in the disciples' journey with Jesus. As they witnessed Jesus' divine radiance, they were given a glimpse of his true nature and the magnitude of his mission. This experience was not only meant to strengthen their faith but also to prepare them for the challenges that lay ahead, including Jesus' crucifixion and resurrection. By witnessing the transfiguration and hearing God's command, the disciples are being equipped to carry on Jesus' ministry, even in the face of opposition and uncertainty. The disciples are given the same strength echoed in Romans 8:31: “If God is for us, who is against us?”

God's direct address to the disciples lifts up the significance of their role as followers of Christ. They were being entrusted with a sacred task, to listen to Jesus and carry his message to the world. This command was not given lightly. It was an invitation to be transformed by the words and teachings of Jesus, to follow him as his disciples, and to become his ambassadors of love and reconciliation.

This is not the only story in Scripture where a person, after communing directly with God, leaves transformed.

The transfiguration story also echoes the Old Testament account of Moses' encounter with God.  In the Exodus narrative, God appeared to Moses in the burning bush and commanded him to deliver the Israelites from slavery in Egypt (Exodus 3:7-10). God's direct communication with Moses left him transformed and empowered him to lead the people out of bondage and into the promised land.

Or think of the prophet Isaiah, who heard God's call to speak up for justice and liberation (Isaiah 61:1-4). Isaiah listened to God's voice and became a voice for the voiceless, proclaiming good news to the oppressed and binding up the brokenhearted.

Another example is found in the story of Saul, who encountered the risen Christ on the road to Damascus. Saul, a persecutor of Christians, was blinded by a divine light and heard the voice of Jesus saying, “Saul, Saul, why do you persecute me?” (Acts 9:4). Through this encounter, Saul's life was radically transformed. He became the apostle Paul, a faithful follower of Christ, spreading the message of grace and salvation to the Gentiles.

Furthermore, when asked about the greatest commandment, Jesus replied, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. And a second is like it: ‘You shall love your neighbor as yourself’” (Matthew 22:37-39). These commandments encapsulate the essence of Jesus' teachings. They call us to a radical transformation of our hearts and our relationships, to love unconditionally and seek justice for all.

Throughout scripture, we see that when followers of God listen and respond to God’s divine voice, transformation occurs. They understood that God speaking to them was not meant for them alone, but for the sake of God’s kingdom. Their willingness to listen and respond to God's call brought about profound transformation, not just unto themselves but transformation for the world.

In the context of the transfiguration, we can draw a parallel between the disciples' experience and our own journey as followers of Christ. Just as God spoke to the disciples, affirming Jesus' identity and calling them to listen to him, God continues to speak to us today. Through the power of the Holy Spirit, God invites us to listen attentively to Christ and to discern how we are called to respond to the needs of the world around us.

When God speaks to us, it is not merely for our own spiritual growth or personal satisfaction. God's voice is a call to action, a summons to participate in the work of justice, liberation, and reconciliation.

Listening to God's voice requires openness, humility, and a willingness to be transformed. It demands that we set aside our own agendas and desires, and instead align ourselves with God's purposes. It may lead us to uncomfortable places, to confront our own biases and prejudices, and to step out of our comfort zones. But when we respond faithfully to God's call, we become ambassadors of love and reconciliation in the world. We are embodying the love of Christ in our words and actions, revealing the light of God’s glory in the darkness of our world.

In 2 Corinthians, Paul reminds us that God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. God’s voice, God’s command, is a light that shines in the darkness, illuminating our path and guiding our steps. This light is not meant to be hidden but to shine forth in our lives, transforming us and our world.

When God speaks to us, it is not simply an invitation to hear; it is a call to transformation. It is a call to participate in the unfolding of God's Kingdom on earth. It is a call that invites us to listen, to obey, and to act. Like the disciples, Moses, Isaiah, Paul, and countless others throughout history, we are called to be transformed by the words and teachings of Jesus, to be his ambassadors of love and reconciliation.

As we head into the season of Lent, we remember the words spoken by God on the mountaintop: "This is my Son, the Beloved; listen to him!" May these words echo in our hearts as we seek to follow Jesus, allowing his transformative love and grace to shine through us. May we be vessels of his light in a world longing for hope, peace, and redemption. Amen.

Now, let us close with prayer:

Gracious God, thank you for speaking directly to us through your Son, Jesus Christ. Open our ears to hear your voice and our hearts to obey your commands. Transform us by your grace and empower us to be faithful witnesses of your love and truth. In the name of the Father, Son, and Holy Spirit. Amen.

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Anonymous. Transfiguration, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=58833 [retrieved March 4, 2024]. Original source: https://www.flickr.com/photos/anthonylibrarian/2665222854/in/photolist-54vXUb-Gast7i-pibA31-nMPLFp-DiYbvY-7GRRnF-9F94G-7WzSMB-3Hbtvf-Gvcg2B-b5E7Ep-eMMjqD-7ytjdu-5X6jJ5-e826Cp-2dQDQh4-2aq5JCn-7Ujm4n-2b87HTG-yTMDCi-9MbhF4-c1DP6q-21pybAu-pz6yLj-84jv2e-26vvkjL-q6Ln1-21rFuTa-56DMRo-Nq7YYE-DGKvLC-ZEcpHw-E263Bm-EU52A7-ZkJBWf-96X1i3-cZHVJm-dLkAPY-8mgMdp-ZEcoWS-AwdWn3-eAWtec-fxmadC-6RGkTR-8n7MFZ-dzpGg-e76zfu-uR52G-5fHgNe-ZkJBMC.

How Does a Weary World Rejoice? We Root Ourselves in Ritual

“How Does a Weary World Rejoice? We Root Ourselves in Ritual” was preached at First Presbyterian Church of Allentown, PA on December 31, 2023. You can hear/watch this sermon here, starting at 37:10.

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Scripture texts:
Luke 1:21-38

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Merry Christmas! And Happy New Year! It has been just 7 days from when we gathered by candlelight to celebrate the birth of Christ, God’s Son, our Savior. Throughout December, we’ve been making room to welcome Christ into our hearts but honoring all that are hearts are already carrying. Weariness or joy, amazement or hope – there is a space for all of it this Christmas. How does a weary world rejoice? We sing and we pray; we witness and watch in awe; we rejoice together, we cry together; we hope with intensity.  

But we don’t just do this only for Advent and Christmas, right? Or at least, we shouldn’t. 

Every Sunday we come to this place with our hearts full of joys and hurts to rejoice in a weary world. Every Sunday we come to make meaning of our lives and find strength for the journey. Every Sunday we come to worship with our siblings in Christ knowing we are not alone. Every Sunday we raise our voices in glory by singing familiar and beloved songs. Every Sunday we recite liturgy and prayers to give words to our hopes and fears. Every Sunday we come to hear God speak to us through Scripture and Word. Every Sunday we are making room for Christ to be known in our lives so that we can make Christ known in the lives of others. Every Sunday we are rooting ourselves in rituals because rituals can provide order and meaning in a weary world that often feels beyond our control. 

In our scripture reading today, we find a young family at the heart of a weary world narrative. Here, Mary and Joseph are new parents to the Christ child, journeying into the unknown of parenthood.

Eight days after the birth of Jesus, Mary and Joseph circumcise their child and give him the name Jesus, as was commanded to them. They return to the temple in Jerusalem to enact the sacred birth rituals of their culture and tradition. In the midst of their observance, the unexpected occurs. A man named Simeon, guided by the Spirit, enters the temple to proclaim Jesus as the “light of revelation.” Following him, a prophet named Anna approaches, praising God and speaking about Jesus to everyone longing for redemption.

In this story, we see the power of ritual in marking a sacred turning point. Even though Mary and Joseph might have been weary of what lay ahead, these sacred rituals and those who bore witness to them offered encouragement and strength for their journey.

But what do these ancient rituals mean for a 21st-century congregation? Well, rituals are not confined to the pages of scripture or the walls of ancient temples. They live with us in our daily routines, in our shared celebrations, and in the ways we grieve. Rituals provide structure to celebrations, losses, and transitions. Rituals bring meaning to our lives, especially when our futures seem deeply uncertain. They can help us make sense of confusing, ambiguous, daunting, or difficult chapters in our lives. While we might not always associate rituals with joy, perhaps we can find joy in the meaningful ways we choose to mark and celebrate our lives.

In 2014, The Reverend Cecelia D. Armstrong delivered the eulogy at her father’s funeral. She spoke of her father as a great giant. Rev. Armstrong described him as one of those guys who just helped wherever he was needed. However, he did not just come and do things for you. He would show you how to do it yourself because he did not want to return and do the same task again. He was the epitome of the saying, “Give a person a fish and they will eat for a day. Teach a person to fish and they will never go hungry.” Rev. Armstrong said her dad believed in planting seeds that would grow in the very people who would be here long after he passed away.

Rituals are one of the ways we plant seeds in our lives and in the lives of the generations to come. 

Think about it.  Even the experience of burying a seed in dirt, a seemingly weary task, can produce something beautiful in time. Even in the most challenging times, rituals can comfort us, guiding us through the dirt so to speak, and help us bloom. Our rituals have the power to bring joy even in times of great weariness. They provide comfort, solace, and a sense of belonging. 

Right before Christmas, I asked on my Facebook page for church goers, both FPCA members and beyond, to share stories of attending church (or rooting themselves in ritual) following a significant life event. Consider the rituals in these stories. 

A friend of mine from North Dakota shared a story about the strength and resilience of her congregation when we returned to their church after a devastating fire. The ‘new’ building stood as a powerful testament to their faith and their resolve, a symbol of their commitment to their rituals, and a beacon of hope in a weary time.

A member of this church shared a story of worshipping on All Saints Day after his father’s death. While remember ‘I Sing a Song of the Saints of God’ with tears streaming down his face he was given powerful reminder of father’s place in the great cloud of witnesses who have gone before us.” Despite his grief, he found solace in the rituals of our faith, in the hymns that reminded him of his father's place among the saints.

Or consider the experience of a woman who returned to church after her father's death. Growing up, she always sat between her parents at the church… and on that day following her father’s death, she said she could feel my dad sitting to her left, teasingly nudging me, which was our special way to say ’I’m glad you’re here with me’ To this day, she shared she still feels his presence to her left, and her Mom to her right. She felt the presence of her parents beside her, their rituals of sitting together in church bringing a sense of comfort and closeness. The rituals she shared with her parents continued to provide solace, even in their absence.

A couple from my previous congregation shared a story of returning to church after finding out they were expecting a child after years of battling infertility. The rituals of their faith gave them hope and patience during their struggles, and their return to church after receiving the good news was a joyful celebration of God's faithfulness.

Friends of mine who I used to serve with in a church in New Jersey shared a story that following their wedding, they returned to their church. Despite the challenges they faced as a LGBTQ+ couple in other churches, they found acceptance and love in a worshipping community. The rituals of their church not only recognized their union but celebrated it with joy and love.

Another member shared, on 9/11 all she wanted was to be with her girls and be at church. The service brought hope and comfort as we all grieved together knowing that God grieved with us. She also shared another story about the joy of bringing each of her girls to church for the first time after they arrived. The wait for each was long and filled with pain and disappointment which made the joy of their arrival that much stronger. It was a holy experience to share her joy with the people and the God who had seen me through it all. Here, the ritual of community, brought comfort in following 9/11 and joy following the arrival of her daughters. 

Finally, another member and friend shared her first time back in after her first child, a son, was born still. She remembers it coincided with Lent, and it felt comforting to find herself in a pew. She described that she never experienced a greater understanding or connection to the experience of sacrifice and loss together with the hope resurrection. She identified with Mary, Jesus’ mother, knowing she too lost her Son. It made it okay for her to just show up and weep.

These stories remind us of the power of rituals. Whether we are celebrating a new union, grieving a loss, or sharing the joy of a long-awaited blessing, our rituals ground us in our faith, connect us with our community, and give us a reason to rejoice.

The rituals we partake in, whether they are joyous or challenging, allow us to rejoice in the knowledge that we are a part of something greater, and that there is always hope for a weary world. In every seed we plant, in every ritual we partake in, there is an opportunity for the weary world to rejoice. 

Tonight, we will bid farewell to this year and step into the unknown of a new year. As we reflect on the power of rooting ourselves in ritual, we must consider the significance of this moment. It is not a mere coincidence that we gather here on the first Sunday after Christmas, on the eve of a new year.

The rituals we embrace in our faith, the songs we sing, the prayers we offer, the community we find solace in, all serve as anchors in our lives. They ground us, providing stability and meaning amidst the uncertainties of the world. And as we stand on the threshold of a new year, these rituals become even more vital.

In this weary world, where chaos and change often reign, our rituals offer us a sense of continuity and purpose. They remind us of the values we hold dear, the love we have for one another, and the faith that sustains us. They guide us in setting our priorities for the year ahead.

As we embark on this new year, we must prioritize the rituals that ground us in our faith. Let us commit to regular participation in worship, to engaging in prayer and meditation, to nurturing the connections we have with our church community. These rituals will be the foundation upon which we build our lives in the coming year.

In the weariness of the world, we can rejoice by rooting ourselves in the rituals that unite us, that connect us to God and to one another. We embrace this truth as we step into the new year, knowing that with each ritual, we bring light into the darkness and hope into the weariness. 

In the name of the Father, Son, and Holy Spirit. Amen."

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How Does a Weary World Rejoice? We Find Joy in Connection

“How Does a Weary World Rejoice? We Find Joy in Connection” was preached at First Presbyterian Church of Allentown, PA on December 10, 2023. You can hear/watch this sermon here, starting at 39:30.

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Scripture texts:
Isaiah 40:1-11
Luke 1:24-45

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Today, we gather in the spirit of the Advent season, on this the second Sunday. Our overarching theme this Advent is a question that resonates deeply within all of us: “How does a weary world rejoice?” It is our hope to answer that question as a community this Advent and Christmas and to provide encouragement and even instructions on how we, as part of this weary world, can rejoice.

So how do we answer that question today? How does a weary world rejoice? 

We find joy in connection.

There is immense power found in connection with others and the joy it can bring, particularly in times when the world around us feels heavy with weariness.

Luke 1:24-45 introduces us to Elizabeth and Mary, two women marked by divine intervention and interconnected by familial ties. Both are faced with pregnancies that defy human understanding: Elizabeth conceives in her old age, and Mary, a virgin, is chosen to bear the Christ child. Despite the societal and generational differences that exist between them, a shared experience unites them. This shared experience becomes a source of connectional joy and comfort, a beacon of light in their remarkable circumstances.

In this passage, we find Elizabeth secluded, pregnant in her old age after years of barrenness. We don’t know why she chose to hide herself away, but we can imagine the questions swirling in her mind. ‘Does the Lord know how old I am?’ ‘Why now, after all these years, am I blessed with a child?’ ‘Has all the years of being childless filled me with shame and weariness?’

On the other side, we have Mary, a young woman newly pregnant and not yet married. She, too, might have been asking herself, ‘Does the Lord know how young I am?’ ‘How can I rejoice in this unexpected pregnancy when I’m not married?’ ‘What am I to do?!’

While we don’t know how Elizabeth found out she was pregnant (after all, scripture tells us the angel visited Zechariah with the news and then made him mute), we do hear about the angel sharing the good news with Mary.

But Mary's initial reaction to the unexpected visit of the angel Gabriel was one of fear and confusion. She was troubled by the sudden announcement that she was highly favored and that the Lord was with her. In fact, Luke tells us that Mary's state of mind was even more troubled than Zechariah's. Luke employs the Greek verb e-ta-rax-they to describe Zechariah’s troubled state of mind. But Luke uses die-ta-rax-they, a stronger form of ta-rax-they, to describe Mary’s state of mind when she heard Gabriel’s initial announcement. E-ta-rax-they simply means “troubled,” but die-ta-rax-they means “greatly troubled.”

This was a significant moment for Mary, and she had every reason to be greatly troubled by this unexpected visitor and the grand but vague announcement. She was in a vulnerable position, being young, female, and poor in a society that valued age and power. The stakes were high for Mary, as one wrong move could have severe consequences for her personal and family reputation.

However, Mary's story stands out for the transformation she undergoes from her initial fear and trouble to a place of acceptance and affirmation of the angel's announcement. The angel, Gabriel, sought to reassure Mary and convince her to embrace her role in the mission. He made grand pronouncements about her favored status, the greatness of her son, and his eternal kingdom. These pronouncements should have brought great joy to Mary. But interestingly, they did not fully reassure her or alleviate her anxiety.

Mary still had questions and asked, "How will this be?" The angel's response, assuring her of the power of the Most High and the divine nature of her offspring, was strong. However, it still did not completely ease her doubts.

It is in the same announcement that Mary’s child will be the Son of God, the angel tells her that Elizabeth is also pregnant. It was the news of Elizabeth's miraculous conception that finally convinced Mary to accept the angel's announcement. The fact that her relative, someone she knew well, was also experiencing a similar situation gave her the reassurance and support she needed. Mary understood the importance of someone who would walk with her, share in her experience, and stand by her side during this uncertain journey.

And even more so, when Mary arrives at Elizabeth’s door, something miraculous happens. When Mary encounters Elizabeth, her relative and companion in unexpected motherhood, Elizabeth’s child leaps in her womb, and she is filled with the Holy Spirit. Then, Mary’s fear gives way to joy.

Mary and Elizabeth experience joy together. Their joy is shared! It is mutual! It is contagious! In that moment, joy bursts forth, not in isolation, but through connection.

The two share a joy that only grows and expands from their connection.

This shared joy between Mary and Elizabeth echoes the words of Brené Brown, who defines joy as “an intense feeling of deep spiritual connection, pleasure, and appreciation.” She tells us that joy is “characterized by a connection with others, or with God, nature, or the universe.”

Similarly, in the Greek language of the New Testament, the word for “happy” or “blessed” is ma-ka-rios, which suggests a state of good fortune or carefree living. Yet, this is not the joy we speak of today. The joy we seek is not dependent on wealth or ease, but rather, it is a joy born of connection. It is the Greek word for joy, chairó, that we hold in our hearts as we journey through Advent. This is a joy that can be found in hardship, in uncertainty, in weariness, because it is a joy that grows in relationship.

This is the joy we are invited to seek in this Advent season: joy rooted in connection; joy that grows in relationship; joy that can flourish even in a weary world.

The prophecy of Isaiah 40 echoes the sentiments from Luke as we encounter another expression of connectional joy. The prophet Isaiah speaks words of comfort to a weary people in exile, promising them that their suffering will end, that they will return home. These words are a balm, a soothing salve for a people wearied by oppression and loss. They offer comfort, yes, but more than that, they offer hope. And hope is a potent catalyst for joy.

Just as Isaiah’s words comforted the exiles, so too do we find comfort in our connections with one another. We find joy in the shared experiences, in the mutual support, in the simple and profound act of being there for each other. This is how a weary world rejoices.

We witness weariness every day, both in our present lives and in the lives of people across the world. We think of those who are lonely or isolated, those who grieve, those who are burdened by fear and uncertainty. We recognize that joy may feel elusive for many of us.

Yet, the stories of Elizabeth and Mary, of the comforted exiles in Isaiah, remind us that joy is not a solitary endeavor. It is not something we must muster on our own. Joy is not an isolated experience. Instead, joy is something we share, something we create together, something we find in connection. When we cannot find joy within ourselves, we can draw from the joy of others. In the sharing of our joy, we multiply it. Joy expands in a community.

For any of us, whenever facing difficult or unforeseen circumstances; when facing weariness - what matters most is having someone who will share in our experience, stand with us, and walk alongside us.

This is the essence of the incarnation, that God not only assures us of God’s care but also shares in our human experience and journeys with us in our everyday lives. Jesus Christ, the incarnate God, the Word made flesh, Emmanuel – “God with us” – promises to always share in our experience, to stand with us, and walk alongside us.

This Advent season: embrace and embody the incarnation. Embrace the incarnation, that God is with us, walking with us in our joys and struggles. And because of our faith in a God who does that for us; we must do the same for others. Embody the incarnation and promise to walk with others in shared joys and struggles, both yours and theirs. As followers of the incarnate Christ, lift up the relationships you create and foster as holy endeavors with the most beloved of people— every relationship; every person.

We are never alone in our struggles. We are part of a divine design, intricately connected with each other, with God, with the universe. Even in our weariness, we can find joy in these connections because the joy is always there. Yes, it is true. Joy is always there, waiting to be discovered in the connections we share with one another, with God, and with the world around us.

As we journey through this Advent season, may we be open to the joy that comes from connection. May we find comfort in the shared experiences of our community. May we hold joy for each other, just as Mary and Elizabeth did. And may this shared, connectional joy light our path, guiding us through the weariness of our world and into the hope and peace of the coming Christ.

In the name of the Father, Son, and Holy Spirit. Amen.

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Reformation: A Journey of Love

 “Reformation: A Journey of Love” was preached at First Presbyterian Church of Allentown, PA on October 29, 2023. You can hear/watch this sermon here, starting at 47:38.

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Scripture texts:
Deuteronomy 34:1-12
Matthew 22:34-46

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"We are imperfect people striving to live God's love in the way of Jesus Christ." 

This is our new mission statement. It’s a declaration of our unyielding commitment to not only follow the teachings of Christ, but to live them out in our everyday experiences and interactions. This statement, like mission statements for any body or organization, serves as a reminder and a guide, a compass to direct our actions and attitudes. 

Today, on the occasion of Reformation Sunday, we dive deeper into our new mission.

But first, Reformation Sunday is a poignant reminder of the fluidity and vitality inherent in our faith. It is a faith that has been molded, modified, and matured over centuries by the transformative power of God's love and our pursuit of living out this love in its purest form. On this day, we commemorate the "Reformed Church, Ever Reforming," celebrating our faith's capacity to evolve and adapt, acknowledging that our faith is not a fixed entity but a journey that grows and matures in response to the ever-changing context of our world.

Our scripture readings for today, Deuteronomy 34 and Matthew 22, speak to that. They provide us with a navigational map for our journey through this changing world. 

Deuteronomy narrates the transition of leadership from Moses to Joshua, marking a significant shift in the Israelites' journey from the wilderness to the Promised Land. This transition resonates with our own journey as a Church within a world that is in a state of constant flux. Like Joshua, we find ourselves leading a congregation that is different from those of the past, navigating a new landscape with its own unique challenges and opportunities yet unseen. We’ve had our own shift in leaders. You know this. Pastors, Elders, Deacons, and members have come to this ministry and Pastors, Elders, Deacons, and members have moved on from this ministry. Our church body is not the same as it once was. It’s similar, our essence is similar, but we are not the same. We have grown and matured just like the faith that we have. God is doing a new thing, and we as a congregation is living in response to that new thing by doing a new thing ourselves. 

Our other passage, Matthew 22:34-46, serves as the bedrock of our faith. In this passage, we witness Jesus concentrating the essence of the law into two fundamental commandments: "You shall love the Lord your God with all your heart and with all your soul and with all your mind," and "You shall love your neighbor as yourself." These commandments are exactly that. They are commands. They must serve as our instructions from God in all times and seasons.

This passage from Matthew echoes the spirit of our new mission statement. As "imperfect people striving to live God's love in the way of Jesus Christ," we are encouraged to respond to change with love - a profound love for God and an equally profound love for our neighbors. As we navigate the issues of our time, no matter how complex or contentious, our response must always be anchored in these commandments of love. In light of racial injustice? We must respond with love for our neighbor. Climate change? We must love God’s creation! Economic disparities? We must lift each other up in love! 

Just as Jesus revolutionized the religious landscape of his day by emphasizing love, compassion, and inclusivity, we too are called to revolutionize our world in a similar manner. This is evident in the protestant Church's response to contemporary issues. For example, numerous churches including ours have expanded their embrace to welcome and affirm LGBTQ+ individuals, recognizing their belovedness as God's children. This is a demonstration of loving our neighbor as ourselves, extending the embrace of God's love to all, in full celebration of everyone’s identity. This is how we welcome the stranger, as scripture invites us to do. 

Our understanding of scripture, in line with the world we inhabit, evolves over time. A child reading Matthew 22 today will interpret it differently than an adult, and that same child, as an adult, will likely interpret it differently than adults do today. This evolving understanding is a testament to the dynamic and living nature of God's Word, which communicates to us across different generations and cultures.

This evolving comprehension of scripture should not be seen as a weakness; rather, it's a strength. It's an indication that our faith is vibrant and responsive, similar to how the Israelites under Joshua's leadership adapted to their new existence in the Promised Land. We, too, must adapt to our changing world, always guided by our love for God and our neighbor.

As we reflect on Reformation Sunday, we celebrate our Church's capacity to reform in response to the world around us. We pay tribute to those who blazed the trail, from Martin Luther, who sparked the Protestant Reformation with his Ninety-Five Theses, to modern-day reformers who continue to shape our Church's evolution. This includes you! You too are a reformer. Think about it. 

Our new mission statement invites us to live God's love in the way of Jesus Christ. This is an invitation to embody the teachings of Jesus, to love God, and to love our neighbors in every aspect of our lives. It's a call to action – to serve, to embrace, and to love, especially in the face of uncertainty or unfamiliarity.

In the same spirit, when we come across people, ideas, or situations that are new or foreign to us, we might not understand them immediately. But our response, guided by Jesus’ teaching and now even our own mission statement, should always be grounded in love. We are called to listen with open hearts, to learn with open minds, and to love without reservation, even when we don't fully understand.

We reform society, the church, the world – all of God’s kingdom – when we love. When we let God’s love through us be so tenacious that there is no avoiding, ignoring, or escaping it; this world will change for the better. Your love, my love – all of our love – all of us – will change this world for the better. 

Our journey is not a solitary one. We are part of a larger body of believers, each contributing to the growth and health of the whole. Our faith is not static but dynamic, continually growing and evolving as we engage with the world around us. It's a journey of transformation, of constantly becoming, as we live out God's love in the way of Jesus Christ. Our growth as individuals and as a community must be rooted in love, truth, and unity in Christ. 

And while the path ahead may be filled with challenges and uncertainties, we can take comfort in the unchanging nature of God's love. In the words of Hebrews 13:8, "Jesus Christ is the same yesterday and today and forever." Despite the ever-changing nature of our world, God's love is our constant, providing a firm foundation upon which we can stand.

Our faith rooted in God’s love is a sanctuary in times of fear and uncertainty. It is a beacon guiding us forward. And in a world that is continually changing, God's presence and love remain our steadfast anchor.

May our love for God inspire us to love our neighbors, and may our love for our neighbors deepen our love for God.

"We are imperfect people striving to live God's love in the way of Jesus Christ." 

This statement – our statement – will guide us on our journey, reminding us that while the world around us may change, our call to love remains the same. May our love for God and our neighbors be the compass that guides us through the changing landscape of our times.

The Reformation was not a one-time event 500 years ago but a continual process. It is an ongoing journey of seeking, questioning, learning, and growing. It requires us to be open, receptive, and responsive to the Spirit's movement in our lives and in our world.

Just as the early disciples were called to spread the good news, we too are called to share God's love with the world. We are called to bring hope to the hopeless, comfort to the grieving, and light to those in darkness. We are called to serve, not out of obligation, but out of love.

The journey may not always be easy. There will be times when we feel lost or uncertain. There will be times when we are challenged and tested. But we must remember that God is with us every step of the way. Just as God guided the Israelites through the wilderness, so too does God guide us.

We are a church of reformers, a church of change. We are a church that is not afraid to question, to adapt, to grow. We are a church that is dedicated to serving God and serving our neighbors. We are a church that is guided by love.

As we face the future, let us hold on to the truth of Romans 8:38-39, "For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord."

Our path may not always be clear, and our steps may not always be steady. But with God's love as our compass, we can navigate the evolving world of our time with courage, wisdom, and faith. As we move forward, we will strive to live God's love in the way of Jesus Christ; imperfect people loving God with all our heart, soul, and mind, and loving our neighbors as ourselves.

"We are imperfect people striving to live God's love in the way of Jesus Christ." 

Amen.

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"For Thine is the Kingdom and the Power and the Glory, Forever"

“‘For Thine is the Kingdom and the Power and the Glory, Forever’” was preached at First Presbyterian Church of Allentown, PA on August 27, 2023. You can hear/watch this sermon here, starting at 21:18.

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Scripture text:
1 Chronicles 29:10-13
Revelation 11:15-19
Luke 11:1-4

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Today, we conclude our journey through the Lord's Prayer, arriving at the final sentence, "For Thine is the Kingdom and the Power and the Glory, Forever. Amen." 

This line not found in Jesus's original prayer in Luke 11:1-4, nor is this line found in the Lord’s Prayer according to the Gospel of Matthew. It was added by the early church, and it’s our focus for today. 

Throughout our eight-week series, we have explored the Lord's Prayer line by line, allowing it to shape our understanding of prayer and deepen our connection with God. And at times throughout this series, we have delved into the depth of Albert Curry Winn's book, "A Christian Primer." 

With the Lord’s Prayer, Winn emphasizes the need for Christians to fully grasp the relevance of the prayer Jesus gave us 2000 years ago, not as mere recitations, but as an embodiment of our faith and trust in God. 

We continue that embodiment today as we explore our concluding line of the Lord’s Prayer.

But before we start diving into the prayer, we need to talk about why this sentence is part of our prayer, even though according to the two gospels where the Lord’s Prayer is found, this line is not. 

If any of you have a Catholic background, you might have realized the Catholic version of the Lord’s Prayer would have concluded last week with “Lead us not into temptation but deliver us from evil” similar to how the prayer concludes in both the Gospels of Luke and Matthew. But as Protestants, we conclude the prayer with an affirmation, “For Thine is the Kingdom and the Power and the Glory, Forever. Amen!”

According to the Gospel of Luke, Jesus taught his disciples this prayer before his death and resurrection. In fact, he taught his disciples this prayer with the shadow of the cross falling across his face. He knew what was to come in the few short days ahead, so it would make sense for Jesus to end his prayer on a somber note: “Lead us not into temptation….”

But the early church lived through Jesus’ miraculous story. Despite the cross, despite the shadow of Gethsemane, despite the horror of Calvary, despite persecution and martyrdom, despite DEATH! – the resurrection triumphed over all. To make sure this cry of triumph was heard loud and clear by everyone, the early church took King David’s words as recorded in 1 Chronicles as their own. David was singing praises to God after the materials for the great Temple Solomon was going to build were assembled. On the verge of great change, like the start of the temple, David wanted all prayers of praise and thanksgiving to be given to God and for the world to be perfectly clear on this. It was only fitting that on the verge of another great change, like the start of the Christian church, the early followers of the Way would also want all of their prayers of praise and thanksgiving to be given to God and for all around to know exactly who they believed ruled over them. 

This addition to the prayer served as a doxology, a hymn of praise to God, that summarized the people’s faith. It was a way for the early church to assert their trust in God's eternal sovereignty, power, and glory in a time of great persecution and uncertainty. 

Unlike the six petitions before, this part of the prayer is an affirmation. This was their confession of faith. 

And it’s ours. 

When we conclude the Lord’s Prayer, we are praying that what we have asked of God is in fact already done. God answers our prayer as we pray it. 

The relevance of this final line in today's world cannot be overstated. We live in a time of uncertainty and challenge. We face personal struggles, societal issues, and global crises. Yet, just as the early church found solace in God's eternal reign, so can we. 

The conclusion to this prayer is a faithful and powerful “nevertheless”.

When we pray the Lord’s Prayer, we are not praying, “Our Abba – all is right in your world. Therefore, “Thine is the Kingdom and the Power and the Glory, forever” – Therefore, all praise and honor are yours, O God. No! We are not saying this at all!

It’s quite the opposite. 

When today’s leaders, like tyrants of the past, bring great harm upon the innocent. In any country that allows the death of countless children and the persecution of individuals based on their beliefs, gender, race, or orientation. In the creation of weapons capable of annihilating humanity, we still pray. Nevertheless, thine is the kingdom! 

When those in power today have the ability to displace and make refugees of the poor. In this century, millions are forced to flee their homes as refugees. And that’s just one example. The powerful continue to amass more power, ruthlessly enforcing their will, while the powerless grow weaker, struggling to fulfill their desires. And when the church attempts to engage in the power struggle, it is labeled as “too political”. And when the church inspired by God, aligns with the powerless, it might appear weak and foolish in the eyes of the world. But nevertheless, thine is the power!

And in our time, everything – everything – besides God is given splendor. The masses celebrate athletes, rock singers, and comedians, while the name of God is disrespected and dishonored as basic human rights are being debated and stripped across our country. Nevertheless, thine is the glory!

When we are praying the Lord’s Prayer, we are praying, “Our Abba – We are hungry, feed us. Our Abba – We are sinful, forgive us. Our Abba – We are facing evil, save us! – And even though we are hungry and sinful and experiencing evil, nevertheless, “Thine is the Kingdom and the Power and the Glory, forever.”

Because we have faith that God will always – always!  - feed us, forgive us, and save us. Yesterday, today, and tomorrow. Yesterday, today, and tomorrow! Always! 

Even though our futures are uncertain, nevertheless, our faith is in God. 

The final line of the Lord's Prayer stands as a beacon of hope in the midst of darkness. It reminds us to shift our focus from our individual needs and concerns to the grandeur of God's Kingdom. It calls us to expand our vision and recognize that our ultimate purpose lies in aligning our lives with God's eternal plan.

In a world where power structures crumble, where justice often seems distant, and where the pursuit of glory can lead to despair, this line of the prayer invites us to trust in God's unfailing authority. It is a reminder that true power resides not in human hands but in the hands of our loving Creator, who upholds justice, mercy, and love.

This prayer extends beyond the boundaries of time. It speaks to our present circumstances and resonates with the cries of our hearts. It teaches us to find peace and strength in knowing that God remains in control. God’s Kingdom is unshakeable, God’s power is limitless, God’s glory is everlasting. It is in God’s Kingdom that we find justice, in God’s power that we find strength, and in God’s glory that we find hope.

As we conclude our exploration of the Lord's Prayer, may we carry with us a renewed understanding of these profound words. We conclude by remembering these words are not empty recitations but an affirmation of our unwavering faith. Listen to Winn as he concludes his own reflection on the end of the Lord’s Prayer. 

Does the [Lord’s] prayer end with a great self-deception? Are we saying that what is obviously not true is true after all? Not exactly. The Hebrew prophets used a strange and wonderful grammar. They spoke of the certain future in the present tense. What God says will be, already is! The end of our prayer declares that in spite of those who presently exercise the rule and the power and the glory, in spite of the ecological crisis and the nuclear buildup and all else that threatens us, this is the world's future: God's name shall be hallowed, God's kingdom shall come, God's will shall be done! We cannot say how or when, but the promises of God stand sure. So we end our prayer by shouting in the grammar of the prophets, Tomorrow is here! As Don Shriver puts it, ‘When we add the doxology to the Lord's Prayer, along with the early church, we are leaping ahead, so to speak, to claim our places in the hallelujah chorus of the end-time.’

Why do we stand for the ‘Hallelujah Chorus’ when Handel's Messiah is performed? Not just because a king of England stood long ago. Because that magnificent text from Revelation declares our wildest hopes to be present truth. And Handel found music that says, ‘Yes, it is true after all!’

Quiet, now. Can you hear it above the wails of the ambulances, fire engines, and police cars? Above the whine of jets carrying death on their wings, the throbbing of submarines carrying death into the depths of the sea, the crash of falling bombs, the roar of helicopters, the rattle of small arms? Above the strident debates in Congress and in the United Nations? Above the anodyne of rock music that numbs our eardrums to the uglier noises of life? Do you hear it?

The kingdoms of this world are become 

the kingdoms of our Lord and of his Christ; 

and he shall reign for ever and ever.

Hallelujah, hallelujah, hallelujah!

To which we say, ‘Amen!’ It is so. May it be so. And may we live now as though it were already so. Amen and amen.”

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Ascension, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=54351 [retrieved August 28, 2023]. Original source: http://www.flickr.com/photos/skip/111045024/.

"Thy Kingdom Come"

 “‘Thy Kingdom Come’” was preached at First Presbyterian Church of Allentown, PA on July 23, 2023. You can hear/watch this sermon here, starting at 36:10.

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Scripture text:
Luke 6:17-26

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For the last couple of weeks, we have been preaching on the Lord's Prayer. We've been breaking it down week by week and reflecting on the different lines throughout the prayer: "Our Father, Who Art in Heaven," "Hallowed Be Thy Name," "Thy Kingdom Come," and so on. 

Last Sunday in our summer series on the Lord’s Prayer, we explored the importance of revering God's holy name and God’s holy actions. We recognized the need for a restoration of the “holy” in our lives and in the world. As we utter the words, "Hallowed be thy name," we acknowledge our desire for God's name to be honored in every aspect of our existence. This prayer takes us beyond mere repetition of words, inviting us to align our hearts and minds with the sacred and to live in reverence of God's presence.

But our prayers do not end there. In fact, that is only the beginning. In the Lord’s Prayer, a prayer that Jesus gave us to say as well as to use as a model for our other prayers, our prayer petitions continue. Today, we pray and mediate on the petition, “Thy Kingdom Come.” 

But before we dive into our scripture passage, I want to reference a book we have been using as a main resource for this series. The Rev. Dr. Albert Curry Winn’s published this book, A Christian Primer, in 1990 (two years before I was born). The Rev. Dr. Albert Curry Winn was Moderator of the 119th General Assembly (1979) of the Presbyterian Church in the United States, President Emeritus of Louisville Presbyterian Theological Seminary, and the leader of the committee that drafted “A Declaration of Faith” for the Presbyterian Church. In his book, A Christian Primer, he reflected on the different lines of the Lord’s Prayer. Here’s a part of what he wrote on “Thy Kingdom Come”:

“Someone commented that ‘Hallowed be thy name’ is a bit abstract. ‘Thy kingdom come’ is a bit concrete. In fact, it may be entirely too concrete for some of us. If you feel that religion should have nothing to do with politics, I advise you to stay away from this petition. ‘Kingdom’ is an incurably political word. When we pray ‘Thy kingdom come,’ we are not praying to be taken out of the political order into some heavenly sphere where no decisions have to be made about how power and money and services ought to be distributed among people. We are praying that God's sovereignty may come to earth and become effective in the political realm and for the political questions that plague us and at times divide us. We are saying, ‘Take over, God. Rule and overrule in the affairs of people and nations.’”

Jesus teaches us that we must pray for the rule of God over all human affairs to become actual, real, and visible. And in a world that often seems devoid of God's presence, we are the ones called to intercede for the coming of God's kingdom. 

But first, this is no earthly kingdom. This is God’s kingdom, and while the petition, “Thy Kingdom Come” is concrete, the word “kingdom” here is a little more difficult to define.

The concept of the "kingdom" as described by Jesus is both present and future. Jesus declared that the kingdom of God was already at hand, indicating its imminent arrival. In the gospel of Mark, Jesus begins his ministry by bolding declaring, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.” (Mark 1:15). He emphasized this further when he cast out demons, stating that if he did so by the finger of God, then the kingdom of God had already come. And whenever questioned about the kingdom's arrival, Jesus responded that it was in their midst and has already made a tangible impact on the world.

However, Jesus also spoke of the kingdom as something that is yet to come. He described how we should receive it like little children. He spoke of the quality of righteousness required to enter it. He encouraged us to seek God's kingdom and to pray for its arrival. Jesus did not detail every aspect of the present and future kingdom, but instead, instructed us to be a part of it through our own actions: repent, believe, receive, enter, seek, pray, etc. And he also used parables to convey its nature. The kingdom of God is like a seed sown in the ground, growing silently until the harvest. It is like a hidden net filled with various fish or it is like yeast in dough that causes it to rise. At times it is hidden, but it is always there at work for something good and great. 

Our prayers and search for the kingdom are aimed at its eventual manifestation, when it becomes visible, effective, and real. The hidden presence of the kingdom guarantees that it will eventually be revealed in God's own timing. Just as one cannot prevent a seed from sprouting or bread from rising, the kingdom of God cannot be stopped from coming.

Which bring us to our passage for today: 

Our passage from the Gospel of Luke presents Jesus preaching the Sermon on the Plain, where he addresses a multitude of people seeking healing and hope. This is similar to Jesus’ Sermon on the Mount as found in the Gospel of Matthew, where the well-known and beloved Beatitudes were preached. 

In this passage, Jesus not only brings physical and spiritual healing to those in need, but he also challenges societal norms and expectations. He turns our understanding of blessings and woes upside down, demonstrating that God's Kingdom is radically different from the kingdoms of this world. Jesus reveals that true blessedness is found in poverty of spirit, in hunger for righteousness, and in the pursuit of peace.

In the midst of this proclamation, Jesus warns the privileged, the rich, and the complacent about the consequences of their actions. He calls them to examine their hearts and to recognize the ways in which they have contributed to the brokenness of the world. By doing so, Jesus invites all of us, regardless of our social standing, to participate in the transformation of our communities and the establishment of God's Kingdom.

Because God’s kingdom will bring the great reversal. 

The poor will have the kingdom, and the rich will have only past memories. The hungry will be satisfied and the full will be hungry. Those who weep will laugh and those who laugh will mourn. The kingdom is the great reversal. But it’s more than just the blessings and woes were heard in this passage. 

We have more reversals according to the Gospels. The last will be first and the first will be last (Mark 10:31). Children will be the teachers of adults (Matt. 18:1-4). Servants and slaves will be the great ones (Mark 10:43-45). Tax collectors and harlots go into the kingdom ahead of recognized religious leaders (Matt. 21:31). Those who exalt themselves will be humbled and those who humble themselves will be exalted (Matt. 23:12) Not those who exercised power, but those who served the marginalized--the hungry, the thirsty, the strangers, the sick, the prisoners-will inherit the kingdom (Matt. 25:31-46).

This kingdom, far from being a distant dream, is a reality that we can actively participate in. It is a kingdom of justice, love, and peace, where God's will is done on earth as it is in heaven. When we pray, "Thy Kingdom Come," we are not simply requesting divine intervention, but acknowledging our role as co-creators with God. We are invited to join the work of justice, peace, and reconciliation. Just as Jesus proclaimed the good news, we too are called to share in the ministry of liberation and restoration.

When we pray for God's Kingdom to come, we are asking for the reign of love, justice, and compassion to be established in our hearts, our homes, our communities, and our world. We are called to challenge systems of injustice, to comfort the suffering, and to work tirelessly for equity and peace.

As part of our summer series on the Lord’s Prayer, we have installed new images in our art gallery. We have incorporated eight different images, each inspired by one of the eight lines from the Lord's Prayer. To create this gallery, we assigned eight individuals of varying ages a line from the prayer. They were then tasked with selecting a piece of art from any century that resonated with their assigned line. Accompanying each artwork is a brief paragraph explaining their choice and the inspiration behind it. I strongly encourage you to check this out, as you will feel connected to Christ through his prayer through images. 

I chose one of the images featured, and I chose a photo of the arrest of The Rev. James Lawson. You can see it here. 

In 1960, during the height of the Civil Rights Movement, Rev Lawson organized nonviolent sit-ins and protests in Nashville, Tennessee. Rev. Lawson's commitment to justice and equality eventually led to his arrest. In a famous photograph, we see him standing courageously, embodying the essence of God's Kingdom even in the face of opposition and persecution.

Rev. Lawson's story highlights the transformative power of actively living out the Lord's Prayer. It reminds us that the Kingdom of God is not a distant dream but a reality we can bring forth in our communities today. Just like Rev. Lawson and countless others who have fought for justice and equality, we are called to be agents of change and transformation in our world. The pursuit of this kingdom is a responsibility we all share.

Let us recognize the urgency of embodying God's Kingdom in our world today, just as Rev. James Lawson did in his time. We are called to challenge systems of injustice, to comfort the suffering, and to work tirelessly for equity and peace.

May we be inspired by the example of Jesus, who proclaimed the Kingdom of God and called us to repent and believe in the good news. Let us remember that the Kingdom of God is not a distant dream, but a present reality that we can actively participate in. Additionally, we cannot ignore the deep wounds of division and prejudice that continue to afflict our societies. We witness the pain and suffering of this world every day. In embodying God's Kingdom, we are called to actively work towards dismantling all structures of oppression and promoting inclusivity and equality for all.

Today and all days, we draw courage from the life and teachings of Jesus, who consistently challenged societal norms and stood in solidarity with the marginalized. He broke down barriers of race, gender, and social status, demonstrating that the Kingdom of God transcends human divisions. As followers of Christ, we are called to follow in his footsteps, speaking out against injustice, advocating for the rights of the oppressed, and fostering unity and reconciliation.

In our own lives, embodying God's Kingdom means striving to live with integrity and compassion. It involves extending love and forgiveness to those who have hurt us. It includes seeking reconciliation and healing in broken relationships. It means using our resources, time, and talents to uplift others, especially those who are in need.

Imagine a world where the Kingdom of God is fully realized, where justice flows like a stream, and where love reigns supreme. It is not an unrealistic dream, but a vision that can become a reality through our collective efforts. Each act of kindness, each act of justice, and each act of love brings us one step closer to the fulfillment of God's Kingdom on earth.

If anything, at its very foundation, the petition of 'Thy Kingdom Come' is the prayer, the belief, the hope, the call to action: that although God’s world is not as it should be, one day it will be.

It’s the faith that one day our world will be the Kingdom God intended it to be.

Thy Kingdom Come… 

In the name of the Father, Son, and Holy Spirit. Amen.

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Attribution for above photo: 

Nonviolent Conflict, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=59714 [retrieved July 23, 2023]. Original source: https://www.flickr.com/photos/48520962@N03/4459867117.

Workers in the Harvest Field

 “Workers in the Harvest Field” was preached at First Presbyterian Church of Allentown, PA on June 25, 2023. You can hear/watch this sermon here, starting at 23:50.

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Scripture text:
Matthew 9:35-10:8

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Today, we gather to reflect upon Matthew 9:35-10:8. 

Up to this point in the Gospel, even with Jesus’ twelve disciples and his many followers including the women and children, Jesus’ ministry has relied on him to be the sole shepherd, missionary, teacher, preacher, and healer. But Jesus’ ministry has grown tremendously; his very presence has been so transformative in the lives of individuals and the community that endless crowds have gathered at his feet in hopes to hear his Word and receive his healing. Those who received his transformative grace knew that the great harvest God promised was now made ready in the presence of Jesus. 

But the endless crowds meant more and more people needed Jesus. They needed him to preach and teach and heal. The people of Israel were living under Roman occupation. They were a people who had been oppressed and marginalized for centuries, and they longed for liberation and justice. When Jesus came to proclaim the good news of the kingdom of God, a message of hope and liberation for all people, these people prayed that their lives would be changed. 

Our passage opens with Jesus looking at the endless crowds and realizing that despite his presence, despite all of his teaching and preaching and healing, despite all the lives that he transformed; the endless crowds were still harassed and helpless. 

Jesus, in his infinite wisdom as the Son of God and as God, saw that his work as the sole shepherd was not enough for the needs of the endless crowds. He couldn’t do this alone. 

The needs of the people were great. The reward – the harvest – was even greater. But the workers – the ones who brought the harvest to the people – were few. So what did Jesus do in his infinite wisdom? 

Jesus calls and commissions more workers! 

He starts with his own disciples… but they are not called disciples anymore. They are now the Apostles, or the sent ones. This is the only time in the Gospel of Matthew where the disciples are referred to as Apostles.

The Apostles, through the power of Jesus, now have the authority to heal the sick, raise the dead, cleanse lepers, and cast out demons. Jesus is sending his newly commissioned apostles out to proclaim the good news of the kingdom of God and to heal the brokenness they encounter. 

I love that this radical act of liberation is just pure common sense. The needs are great. The harvest is greater. But the workers are few. So Jesus calls and commissions more workers to bring the great harvest to meet the needs of the people. 

But it’s not just anyone that Jesus commissions. It’s the twelve disciples. It’s twelve diverse young men from different walks of life, professions, and backgrounds. Each of them have different stories and gifts, but they have the right gifts to proclaim the good news and to heal those who are hurting. Remember, Jesus called each of the disciples by name – by name – to follow him. And now they are called by name go out and go forth. These are the right kind of workers sent by God to bring God’s harvest to God’s people. 

The Rev. Dr. Cleo LaRue, an excellent preacher and theologian and a former professor of mine at Princeton Theological Seminary, modernizes this metaphor. In a commentary on this passage, Dr. LaRue suggests this metaphor, “The game is winnable, but the really good players are few. Therefore, ask the coach to send more good players onto the field.” Or “The burning house is salvageable, but the able firefighters are few. Therefore ask the captain to send more qualified firefighters into the burning rubble.” 

First, when God calls any of us for us to do the work necessary, God is calling the right people for the right work. The athlete is not being sent into the burning building, the firefighter is not up here preaching on a regular basis, and this preacher is not winning any games in the Super Bowl anytime soon. 

But that also means that when God calls the right people to do the right work, there’s no denying that our gifts do not meet the work God is calling us to do. When God calls you, you are the right person. 

But I don’t think this passage needs any metaphors, not a harvest or a game or a burning building. 

If you are an active member of a church in the 21st century, then you know this verse in Matthew 9:37 to be all too true: “The harvest is plentiful, but the laborers are few.”

God’s grace is plentiful, but the Apostles are few. 

Now it’s my turn to tell a parable. 

In Lehigh Valley, there was a church on the corner of Cedar Crest and Tilghman, although once upon a time this church was in downtown Allentown but that besides the point. One day, this church went out to the streets and saw the countless people walking around, lost and aimless. The church felt a deep compassion for them and knew that they wanted to do something to help.

The church decided to spread God’s message of hope and love to the people of the city. God asked a faithful group of the church to spread this message, and the reward would be great if they did: God’s Word would be spread.

The group eagerly agreed and set out to spread God’s message. They started by going to the hospitals and comforting the sick. Then, they went to the shelters and fed the hungry. They spoke words of hope to all who would listen! 

As the years went on, the church noticed that there were still many people in need of help. So God sent another faithful group of the church to join the first: their reward would also be great if they did: God’s Word would be spread. 

The second group started working alongside the first, spreading the message of hope and love throughout the city. They too went to the hospitals, homeless shelters, and those in need.

As the church came out of a devastating pandemic, the church saw there were still people in need; in fact, now more than ever. More people were sick. More people found themselves in poverty and experiencing homelessness. More people needed God’s liberating hope and love. So God sent another group of people, some of which came to this church because of the work of the first and second groups, to join the saints of the first and second groups.

The third group eagerly agreed and set out with the others to spread the message of hope and love. They worked hard, doing all they could to help those in need. They too knew the reward would be great: God’s Word would be spread.

When members of the first and second groups saw this third group join them, some saw it as an opportunity to stop the faithful work God called them to do all those years ago. After all, there was this new group sent by God now to do the same work that they have been sent to do all these years ago. And these people were churched enough to know this modern-day parable is inspired from the Parable of the Workers in the Vineyard, from Matthew 20, and they knew that no matter if they worked 50 years or 1 year, their reward from God would all be the same… so did it even matter if they stopped their work now and let the new generation take over? 

We are living in a time of declining church membership, and many people are turning away from organized religion. One of the laments I hear most often in my role is the lack of children and youth at our church. While we have a considerable amount of children and youth in our church, especially when comparing ourselves to the other presbyterian churches in the valley, these numbers are nothing compared to what they used to be at this church. And I get that; I really do. But while most of us are quick to lament the current numbers of our children & youth, I am lamenting the number of adults who want to work with our children & youth. 

While it might make logical sense that with less children & youth, this means that we need less adult support for our children & youth. But I know every single person in this room knows this is not how it works. When our numbers go down, now more than ever do we need more people serving. 

Replace children & youth with any other ministry in our church: mission, pledging, serving as elders & deacons, joining a bible study, and this message is still true. When our numbers go down, now more than ever do we need more people serving. 

The first group sent by God to spread God’s Word all those years ago is still just as necessary as the third group sent by God this year. And if the first or second group stops their work now because they see this third group now stepping up and serving, then they are doing nothing to meet the needs of the world today. And as we all know, those needs are greater than ever. 

The harvest is plentiful, but the laborers are few.  God’s grace is plentiful, but the Apostles are few. 

This is a challenge for us as a community. And! This is an opportunity for us to re-envision what it means to be a church today and the presence of First Presbyterian Church of Allentown in Lehigh Valley and in the world today.

Every single person in this room has been called by name by God to be an Apostle; to be a sent one. 

How do I know this? 

Because not only are you a member or a friend of First Presbyterian Church of Allentown… but because you are God’s. 

You have been claimed in the waters of baptism. You have been regularly invited back to this table. You listen and hear and receive God’s Word on the daily. You have been called beloved. You are still called beloved. 

Friends, you are called. 

If God can call shepherds, who were considered to be among the lowest of the low, to welcome the Christ-child, if God can call women, who at the time were to be seen and not heard, to preach the resurrection of Christ, if God can call a whole bunch of nobodies to be the first very first apostles; then you better believe that God can call you too.

And you are. 

The needs are great. The reward is greater. But the Apostles are few. 

But today we pray. We pray to the Lord of the Harvest to send more laborers into the harvest, to bring the harvest to those in need. 

And God must be answering our prayers today because here we are… and in just a few moments, we will be sent out into this world. We leave this place as Apostles. We will proclaim the good news of the kingdom of God, and we will heal the brokenness we might encounter. 

Listen to the Message translation of Jesus’ words to his disciples at the end of our passage today: “Go to the lost, confused people right here in the neighborhood. Tell them that the kingdom is here. Bring health to the sick. Raise the dead. Touch the untouchables. Kick out the demons. You have been treated generously, so live generously.”

That commission is now given to us.
It starts right here, with you and with me.
We are called. 

Amen. 

--

Pencz, Georg. Christ Speaking With the Disciples, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56411 [retrieved June 25, 2023]. Original source: https://commons.wikimedia.org/wiki/File:Christ_Speaking_to_the_Disciples,_from_The_Story_of_Christ_MET_DP855491.jpg.