Isaiah 9:2-6 † Hebrews 1:1-3a, 5-12 † Luke 2:1-20
It is not a secret, this story. It’s no mystery either under these stars, in this realm, in this moment. The simple truth of this night is that steadfast love is what holds us. Steadfast love is what promises a future in even the most uncertain times. Steadfast love is what turns any crisis, any unstable and dangerous instant into possibility and promise and salvation.
This is not to say that suffering and death suddenly cease. It is not to say that tyrants have not and do not control more than they should. If anything, it anticipates that instability, suffering, and danger ramp up. This too, is surely obvious to any who care to pay attention to what happens to those who receive the shorthand designation “the least of these” in any given time.
1 Sam. 2:18-20, 26; † Ps.148; † Col.3:12-17; † Luke 2:41-52
So tell me if this sounds familiar: “O daughter, you are blessed by the Most High God above all other women on earth; and blessed be the Lord God, who created the heavens and the earth, who has guided you…”
Let me stop right there to ask you: Is it familiar?
It sounds like Elizabeth, bursting out in song when Mary shows up at her doorstep, doesn’t it? “Blessed are you among women, and blessed is the fruit of your womb. And why has this happened to me, that the mother of my Lord comes to me?” It sounds like a song for Mary, mother of Jesus, for gentle Mary, meek and mild.
But, as you may have guessed, this isn’t that. It’s actually a quote from the book of Judith, which you and I both know is not in our Bible, that is, not in the Protestant canon. But it is in the Septuagint, which is the early Greek translation of the Hebrew Bible or Old Testament that Jesus would have known. It is also in the Catholic and Eastern Orthodox canons.
So I think we can talk about her, and some of the other women who were, like Mary, highly favored.
Daniel 7:9-10, 13-14 † Psalm 93 † Revelation 1:4b-8 † John 18:33-37
Last week, we met Jesus in Mark, looking with his disciples at the great temple of Solomon. “Do you see these stones?” he asked. Not one will be left on another. He was warning them not to trust in what seems to be powerful, but instead to see and to heed the signs that speak to what is true, what is really going on, to a clear-eyed assessment that refuses to turn away from what we would rather not notice, whether hidden behind great walls or institutional privilege or fake news.
As a way of trying to illustrate this, with some fear and trembling, I showed you some pictures from the news that might serve as signs of this very thing, of a reality that should and has snapped us to attention as a society, that should impress on us the significance of the challenges we are facing so that we can more clearly look for the hope that is ours when, like a thing with feathers, it alights in our midst.
There was a strong and mixed response to these images last Sunday and early in the week. To all of you who engaged in one way or another, I am grateful. To those of you who were troubled, let me first of all offer my apology to you. This thing we do from Sunday to Sunday is a strange and wild beast, and the power and authority that you give to those of us who speak to what is essentially a captive audience—especially one of all ages and experiences—is a fearsome thing.
1 Kings 17:8-16 † Psalm 146 † Hebrews 9:24-28 † Mark 12:38-44
Beware the comma! It can change everything.
It can be a matter of life or death.
It can be the difference between “Let’s eat, grandma,” and “Let’s eat grandma.” Or consider another sign I saw not too long ago:
“Hunters, please use caution when hunting pedestrians on the trails” …which could have benefitted from a comma so that it would suggest that one should be aware of the presence of others while hunting.
Now when it comes to our ancient biblical texts, there is an added problem. As you may know, the original texts of both the old and new testaments didn’t have commas, or really, any punctuation at all!
Jeremiah 31:7-9 † Psalm 126 † Hebrews 7:23-28 † Mark 10:46-52
So how do you tell the difference between a crowd and a mob? How do you know? What are those markers that help to make the distinction?
Mark tells us at the beginning of today’s gospel lesson that Jesus and his followers pass through Jericho, and just as quickly, they leave. Nothing happens, except that Mark notes a large crowd follows Jesus out of town. Or is it a mob? Or a caravan?
I would imagine once the word made it to Jerusalem, it might have felt like a mob—at least to the political and religious leaders of Jerusalem who felt the pressure of an unsettled population. Especially after Bartimaeus refuses to remain silent: “Son of David, have mercy on me.” In other words, do something.
Isaiah 53:4-12 † Psalm 91:9-16 † Hebrews 5:1-10 † Mark 10:35-45
“What is it we want when we can’t stop wanting?” asks Christian Wiman. Wiman, an American poet who was the editor of Poetry Magazine and now teaches at Yale, asks a question that might remind us of James’ and John’s request of Jesus: “Teacher, we want you to do for us whatever we ask of you… Grant us to sit…at your right…and at your left in your glory.”[i]
“What is it we want when we can’t stop wanting?” In a way, Wiman answers his own question: “I say God,” he continues, “but…greed may be equally accurate, at least as long as God is an object of desire rather than its engine, end rather than means.”[ii]
Now, to be fair, it is making something of an assumption to suggest that these two followers of Jesus or the other disciples who react once they hear the other two got there first are motivated by greed, pure and simple. In these days, we have enough of this simplistic, binary thinking that reduce others to a simple idea, to an enemy, to one who is good or is evil.
Neither is Wiman thinking of this scripture in Mark. He’s reflecting on something more basic—about survival, and particularly our survival beyond ourselves.
St. Andrew Sermons