Texts: 1 Samuel 21:1-6; Mark 2:23-3:6

Let’s take a field trip in our imaginations.

On this field trip, we’re heading out of the city.  We’re going away from dense populations of people are toward dense populations of corn and beans.  On this trip we’re traveling not just through space, but also through time.  This is a magic school bus kind of field trip – if anyone’s familiar with those children’s books.  We’re traveling back a couple thousand years to 1st century Palestine.  As we get closer to our destination we notice that the agricultural fields and the places where people live aren’t as segregated as they are now.  There are small fields at the edges of villages and towns, with public paths running through them.  We get out of the bus and start walking.  We find one of these paths and notice that we’ve left behind the crops of the new world and are surrounded by barley and wheat – crops first domesticated in the Ancient Near East.  The wheat is fully mature.  The head of grain is heavy enough that the top of the stalk is bending under its weight.  It’s harvest season.  We veer off the path and head into the field.  We put our arms to our sides, open our hands, and feel the brush of the grains as we walk through them.

This, of all places, will be the site of an important dialogue about ethics, law, and theology.

These first three weeks of October have turned into a sanctuary trilogy.  In my own study I’ve been pleasantly surprised by how common a practice sanctuary has been, dating all the way back to Ancient Greece and Egypt and Israel, and likely before that into pre-history.  The first week focused on what sanctuary looked like before the church, and last…

Texts: Psalm 91, 2 Corinthians 5:16-20

 “You who live in the shelter of the Most High, who lodge under the shadow of the Almighty, will say of Yahweh, ‘My refuge, my fortress, my Highest Power, in whom I trust.’”

These are the opening words of Psalm 91.  It’s a sanctuary Psalm.  It might be referring to the physical sanctuary of the Jerusalem temple, but it certainly refers to the sanctuary of the Divine Life, the ultimate place of refuge.

The Psalm goes on to describe the full degree of protection one receives under the “wings of God,” another of its poetic images.  “You will not fear the terror of the night, or the arrow that flies by day.”  “Because you have made Yahweh your refuge, the Most High your dwelling place, no evil shall befall you, no scourge come near your tent.”  “I will protect those who know my name.”

It’s so unwavering in the protection it promises, there’s reason to pause and ask “Really?”  “A thousand may fall at your side, but it will not come near you.”  Really?  “He will command his angels concerning you, to guard you in all your ways.”  Really?  “You will tread on the lion and…the serpent.”  Really?

A mis-reading of this Psalm is exactly how the devil tempts Jesus during his 40 days of fasting in the wilderness after his baptism.  The devil quotes the Psalm directly – the part about commanding the angels and not letting your foot strike against a stone.  Jesus rejects the thought that his body is somehow immune to the pain that comes with being human.

But it would be an equal mis-reading of this Psalm to believe that God is only concerned about protecting the soul, and not the body.  Jesus lived his life in such a way that he became a…

Texts: Matthew 9:10-13; Numbers 35:9-15;

Worship Theme: Sanctuary People

 In the year 399 a man named Eutropius ran from the Roman palace in Constantinople into the nearby Great Church, as it was called.  He was seeking sanctuary from his political enemies.  He was greeted by the bishop John Chrysostom and granted the protection of the church.

Eutropius began life as a slave and became a eunuch in the court of the Roman Emperor Theodosius.  He rose through the ranks, and when Theodosius died, Eutropius was in middle of the power struggle that followed.  He arranged a strategic marriage for Theodosius’ son Arcadius who became emperor over the eastern half of the empire.  Eutropius managed to exile and fend off his political rivals.  He became Arcadius’ closest advisor, eventually having himself named Roman consul.  But his enemies soon rallied and forced his removal, and he feared for his life.

Bishop Chrysotom’s thoughts on the matter are preserved in two sermon manuscripts.  He used this situation to compare the misguided quest for worldly power with the steadfast mercy of the church.  Addressing Eutropius directly, he stated: “The Church, which you treated as an enemy, has opened her bosom to you.”  One of the ways Eutropius had treated the church as an enemy was by arranging for edicts that restricted the ability of his political enemies to obtain sanctuary.  But now he, known for his conniving and greed, had no other place to turn but the refuge of the Great Church.

As you may imagine, this was not a particularly popular move with the congregation, initially.  Not only was Eutropius famous for being ruthless, and not only were there imperial officers, with swords and spears, surrounding the church demanding Eutropius’ removal, but Chrysostom himself admitted in one of the sermons that providing Eutropius sanctuary may very…

Texts: Esther 4:10-14; Luke 19:5-10

Here’s a bit of Bible trivia.  What two Hebrew Bible characters are most like Esther?  Think about all those stories you’ve heard, and think about which two most resemble Esther.  Here’s a more specific version of the question: What are the other two Bible stories about the struggles and triumphs of someone who comes to power in the court of a foreign king?

Anybody want to give it a try?  ……………

Esther, and Daniel, and Joseph, make up this small sub-genre of stories: Jews who come to power in the court of a foreign king.

Over the last few decades biblical scholars have been emphasizing just how influential an event was the exile from Jerusalem to Babylon at the beginning of the 6th century BCE.  Much of the Hebrew Bible, at least in its final form, was written out of this experience of exile and empire – of being foreigners, and strangers in a strange land.  And when that’s the place where you’re standing when you’re telling and writing down your stories, it affects everything.

One way of reading the Bible is simply as the story of a people living under a succession of empires.  In this sense, the Bible is one of the few cases in which history is told by the losers rather than the winners.

In Egypt the Hebrews were slaves.  In Babylon the Jews were exiles, displaced persons.  In Persia the Jews were foreigners, generations removed from their homeland.  In all these places they were the outsiders.

But there are these three stories of people who rose to positions of power as insiders within the empire.

In Egypt the Hebrews were slaves – but there’s Joseph, son of Israel, a previous Pharaoh’s right hand man, in charge of gathering and distributing massive stores of grain during a regional…

Texts: Genesis 18:1-15; Luke 6:17-21

“The Lord appeared to Abraham by the oaks of Mamre as he sat at the entrance of his tent in the heat of the day.”  This is a story about an appearance, a visitation.  “The Lord appeared to Abraham by the oaks of Mamre.”  And any story that features trees in the opening line is bound to be a good one.

It’s a good story for the moment we’re in, and for Christian Education Sunday.

Ask Mark, or anyone who’s ever served on Christian Education Commission, or anyone who’s ever been a teacher of any kind, and they’ll tell you that the work of education, the work of formation, is slow.  It’s gradual.  It’s cumulative.  The formation of our minds and hearts takes place over the course of years and decades.  It’s a journey, we like to say.    We when go off to Sunday school we know this is the kind of work we’re doing.

And yet…when we look back there are certain experiences that stand out as especially formative, sometimes life changing.  Sometimes something as simple as the right phrase, spoken by the right person at the right time when we were especially ready to receive it, can be a signpost we reference the rest of our lives.  Like that time my mom said to me sometime during my childhood growing up on the farm: “Joel, your brother and sisters bring stray animals into the house, but you bring stray people.”  So the seed of being a pastor was planted early.  Thankfully, I’ve since given up on saving stray people and am much more interested in enjoying them and, in the process, becoming a little more stray myself.

There are moments, phrases, experiences that stand out as formative.  Educational.

This is a story that invites us to consider those…