“He’s Coming…” Isaiah 11:1-10 December 8, 2013, FPC Jesup

 “He’s Coming…”
Isaiah 11:1-10
December 8, 2013, First Presbyterian Church of Jesup

SLIDE 1 - MailboxOn a usual week going to the mailbox you’ll find a mixed collection of bills, newspapers, advertisements, but during December, things are different. Going to the mailbox there’s always the possibility of a Christmas card. SLIDE 2 - Christmas CardsChristmas cards are different than cards throughout the year. They speak of the hope of Christ coming 2000 years ago, and being born again into our reality each year. They wish us happiness, peace, joy, hope, for the whole year, asking God’s blessing on all that will come to pass. And often times you’ll have a Christmas letter that accompanies the card.

SLIDE 3 - Christmas LetterMy family has always had a Christmas letter. When we were younger my mom would write our Christmas letter, but as my sister and I were able to do some writing for ourselves, each member of the family was tasked with writing their own paragraph. This was a fun but daunting task, summing up all of the past years experiences into about 5 or 6 sentences. This sort of letter marks time, tells of the recent past, what is important to us at that time, what has shaped us, what are hopes are for the future. These many years of letters lined up side by side would tell you the story of our family, the twists and turns that have led us to exactly where we are today.

SLIDE 4 - Tree of JesseOur scripture today speaks to the Jesus’ own family timeline, the “tree of Jesse.” Jesus is referred to the root of the tree of Jesse. When we think of trees at Christmas we usually think of evergreens, or artificial trees, or maybe even a Charlie Brown tree. Rarely do we think about family trees, the genealogy of how we came to be. This is the type of tree that the Jesse tree is. It is a tree of the genealogy of Jesus. The New Testament starts in Matthew with this family tree, the history of the family of Jesus.

SLIDE 5 - Advent CalendarIf you’ve picked up our advent calendar you will have seen this tree. There are many familiar names on the tree but also some not so familiar. I hope that you will use this calendar as a resource in helping you grow deeper in your faith with Christ as well as allow you to widen your understanding of what history brought Jesus to us.

SLIDE 6 - Jesses SongsIn 1 Samuel the first king in Jesus’ line of ancestors is identified. When tasked with appointing a king for Israel Samuel initially goes along with the usual expectations for a leader, looking to Jesse’s oldest son, Eliab and thinking, “Surely the Lord’s anointed is now before the Lord.” But God requires greater discernment, saying to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him; for the LORD does not see as mortals see; they look on the outward appearance, but the LORD looks on the heart.”

SLIDE 6 - Jesses SonsSamuel then passes over the seven older sons of Jesse and asks Jesse, “Are all your sons here?” Jesse tells him that the youngest one is keeping the sheep. Samuel says, “Send and bring him; for we will not sit down until he comes here.”

In Jewish tradition seven is a number of wholeness. Jesse had seven sons that Samuel had examined. Surely the one God had chosen would be among the seven, and if not, does that mean that who ever is to come is more than whole?

SLIDE 8 - DavidWhen the youngest son, David arrives, the Lord speaks to Samuel saying, “Rise and anoint him; for this is the one.” This is the one, the one who God has chosen to fulfill God’s promises. The unexpected, the imperfect, the chosen.

Two centuries after King David’s death God spoke through the prophet Isaiah as we read in our scripture lesson today: “1 A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots.  2 The spirit of the LORD shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD.” (Isaiah 1:1-2)

SLIDE 9 - StumpThe tree of Jesse is described as a stump. Over the years since King David’s promising beginning, the Davidic line grew weaker, more corrupt. It seemed that it would nearly die out. But even when it seemed cut off, there was life in it yet. When many had thought the lineage of David wouldn’t lead to anything, God made a way, drawing humanity once again out of chaos through Jesus Christ.

Throughout the Book of Isaiah we read many other references to the promised King in David’s line, the king who will be messiah and savior. The other prophets make the same promise: God is drawing near, a savior is coming.

SLIDE 10 - God is nearOur entire story of faith speaks of this arch from a people lost in sin, to a people redeemed. This is the great story of God that unfolds throughout the narratives of the Old and New Testament. In the very first paragraph God pushes reality out of formless chaos into light and darkness, water and sky, sky and land. What will be come our own existence is spiraled into motion. God can certainly do a lot more with a paragraph than I can!

SLIDE 11 - God and ManIn the first pages of our Bible Adam and Eve disobey God and the need for salvation is established. In the story of Noah we see the need for newness and redemption. In Moses’ mountaintop conversation in the wilderness, God provides commandments to try to set people about the business of living right. Throughout every story is the promise, God is drawing near, salvation is coming.

SLIDE 12 - Foot of CrossAt Advent we celebrate the coming of a savior, the fulfillment of a promise. The big and small ways God’s plan is unveiled, person by person, story by story, year by year: God continues to draw near.

Maybe your family will write a Christmas letter this year, maybe not, but either way I’d like you to reflect on your own location in time and space this year. What has happened to shape you? How might you be a part of this greater story of God’s amazing love? How might you share the incredible news we anticipate and celebrate at Advent: God is ever drawing near in God’s son, the Messiah, Jesus Christ. Amen.

“From Tent to Cornerstone: Building the Kingdom,” 2 Samuel 7:1-14a and Ephesians 2:11-22; July 22, 2012

“From Tent to Cornerstone: Building the Kingdom”
2 Samuel 7:1-14a and Ephesians 2:11-22
July 22, 2012

Children’s Message: “God In Between,” Sandy Eisenberg Sasso

“From Tent to Cornerstone: Building the Kingdom”

Humorous filmmaker and casual theologian Woody Allen once said, “If you want to make God laugh, tell God your plans.” I don’t know about you, but I’m someone who likes to have a plan for things. I faithfully fill out my schedule and try not to miss appointments. Even when planning family vacations I like to research ahead of time to know what events will be going on, making a calendar of all the things we could do. I have definite ideas about how to plan my grocery shopping. I like to feel like I know what’s going to happen next, even when I know that this feeling is probably laughable to God.

In our Old Testament passage today I sense this same sort of attitude from David. I imagine David in his palace. Comfortably sitting on cushions, perhaps being cooled by a servant fanning him with a palm branch. Things are going pretty well for David at this point in our account. There is relative peace in the Kingdom, as scripture says, “the LORD had given [David] rest from all his enemies around him.” I imagine him glancing out the window and seeing the tent containing the Ark of the Covenant. David wonders while he is living in a house of cedar, why the ark, the revered commandments from the Lord, a reflection of God’s own self, would be carried about in a tent. He thinks, “Surely God should have a house.”

He tells Nathan and immediately Nathan agrees saying, “Go, do all that you have in mind; for the LORD is with you.” Though our text does not give us any more of this conversation between them, I can imagine David explaining this to Nathan, perhaps getting excited planning architectural ideas and maybe even discussing a site where they could create this great space to house their great God. Surely David fell asleep that night with ideas buzzing about of this great thing he would do, excited to serve God in this way. David had a plan.

But that was not the sort of plan God had in mind. Nathan’s sleep was interrupted that night, with the word of the Lord coming to him. While David had said he wanted to build a house for the Lord, the Lord says no, I want to build you a house.

But wait, we just heard that David had a house. A rather nice house in fact, built of cedar, one of the more expensive building materials of his day. So, why does the Lord want to build him a house?

It’s a rather confusing passage on an initial read through because it seems like the Lord and David have similar ideas. David would like to build a house. The Lord would like to build a house. Okay, so let’s go ahead and build a house. What’s the issue?

To truly understand this conversation we need to go back to the original Hebrew text. The word that both the Lord and David are using for “house” is “bayit.” Though this word can be translated as “house,” it can also mean “palace,” or “temple,” OR “household,” “tribal group,” “nation,” or “royal dynasty.” David was concerned with God’s need for a house in the physical sense, a place for containment and comfort; a place that will honor God and provide a place for people to encounter God’s presence.

The Lord does not seem to care for this though saying, “Are you the one to build me a house to live in? I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent and a tabernacle. Wherever I have moved about among all the people of Israel, did I ever speak a word with any of the tribal leaders of Israel, whom I commanded to shepherd my people Israel, saying, ‘Why have you not built me a house of cedar?’”

God was not seeking to be contained to a house or building. The Lord says, “wherever I have moved about among all the people.” God is very clear to point out that God was the one doing the moving. God was the one to decide where God’s presence would be.

While David is all excited about his plans, God has a different vision for the future of God’s people. Reminding David of God’s providence for David’s life, the Lord speaks of the ways that God has accompanied David from pasture to royal throne. This is the very same David whom the Lord picked over his seven brothers though David was the youngest, a shepherd, and not thought to be of consequence. This is the same David of the story of David and Goliath. Now the Lord will be the one to make a “bayit,” for David. This “bayit” is not the house of comfort and containment that David was proposing, but rather it is a “bayit” in the sense of a nation or a royal dynasty. A nation that will grow beyond what is comfortable and containable. A nation that is to be the very Kingdom of God.

There is an account of the lineage of David at the beginning of the Gospel of Matthew. I know sometimes when I’m reading the Bible, lineage accounts are the very sort of thing that I might skip over. If I’m reading an older version I tend to get caught up in all the “begats,” and decide to skip to the end of list and see what happens next. Perhaps you may have had a similar experience of these sorts of lists in scripture. However, in ancient Christian tradition, this was the sort of thing that made people sit up in their seats and listen more attentively. These lists were about legacy, about connection, and in reading them an ancient game of connect the dots was played, revealing an amazing picture of how God’s plan is worked out in God’s own cosmic time and order. So, let us try to listen to this list with this sort of attentiveness. Listen for the names that you know, and those that you don’t know. Try to picture the familiar narratives that pop into your head, and take in the great picture that is God’s plan.

This passage comes to us from Matthew 1:2-5 Listen for the word of our Lord:

Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Aram, and Aram the father of Aminadab, and Aminadab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of King David.

When we see David, we can see his lineage trailing back to Abraham. Abraham who had grown old and did not believe that a child would be in God’s plan for him. And to Ruth who had lost her husband and so by society’s standards did not seem to have a future. Yes, God had provided for David by elevating his personal social standing from pasture to palace, but he also comes from a long history of people uncertain of how the story would turn out for them.

Abraham had grown impatient in his wait to have a child and so had one with his wife’s servant. At the age of ninety-nine God came to Abraham to establish a covenant with him, a covenant that would make Abraham a father of many nations, nations borne by his wife, Sarah. God had a plan for Abraham.

Ruth’s father in law and husband had both died, so all societal obligations she could have rightfully returned home to her own family, but instead stayed with her mother in law, Naomi. Ruth sought out Boaz who helped her to reestablish the family line. God had a plan for Ruth.

And God’s story certainly does not end with David. Those who are to follow after have an even greater story to tell. This lineage leads directly to Jesus.

While David wanted to contain God’s presence in a temple, God was the one who would work out a great plan for being present in the world. God worked through the “bayit,” the royal lineage of David to lead to the man who would serve as earthly father to God’s own son, Jesus Christ. God’s plan was indeed greater.

God’s Kingdom would come to life not through the establishment of a temple that people could visit and experience God’s presence, but through the living, breathing legacy of the ministry of God’s son, Jesus Christ. God’s presence is not something we visit, but something that lives among us and is enacted through the ways our lives reflect the will of God.

Our New Testament passage today gives us a blueprint of this plan. From Ephesians 2:19-22 we read:

You are citizens with the saints and also members of the household of God, built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. In him the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built together spiritually into a dwelling-place for God.

This beautiful “bayit” household of the Kingdom of God is constructed not with cedar, but by those who seek to follow God. Our New Testament passage speaks also of the different people who Christ has come to reconcile, the Jews and the Gentiles. Both groups were “far off” in their own ways. Though the Jews were God’s chosen people from the very beginning, their desire to follow God through adherence to the law had gradually become more about legalism than relationship with God. When they were unable to fulfill all that the law required they felt far off from God. Those who were not Jewish, the Gentiles, were unaccustomed Jewish religious tradition. Though the disciples, particularly Paul, were working to welcome Gentiles into the Kingdom of God, they were still unsure of their place in this new community, feeling far off from God. Our passage speaks of Christ reconciling Jews and Gentiles into one “bayit,” household of God. Listen now to Ephesians 2:13-18:

13But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14For he is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us. 15He has abolished the law with its commandments and ordinances, so that he might create in himself one new humanity in place of the two, thus making peace, 16and might reconcile both groups to God in one body through the cross, thus putting to death that hostility through it. 17So he came and proclaimed peace to you who were far off and peace to those who were near; 18for through him both of us have access in one Spirit to the Father.

Christ’s life, death, and resurrection pieced together apostles, prophets, Jews, and Gentiles into a spiritual “bayit,” with Christ as the cornerstone. We are God’s dwelling place. God dwells in and among us.

In the book we read earlier, “God in Between,” we hear of a community searching for God after hearing that God could fix their problems. They searched through mountains, over the oceans, in the desert, and in a cave trying to find God, but did not find God in any of those places. Only when they stopped searching and started helping one another they were finally able to discover how God was present in their care and attentiveness for each other.

In Matthew 18:20 we hear a familiar verse. Jesus says, “Where two or three are gathered in my name, I am there among them.”

Notice that unlike God’s plans for the tabernacle in Exodus or David’s ideas for a temple, this plan for encountering God’s presence has nothing to do with physical space, and everything to do with relationship and intentionality. This is the plan for Christ’s Church, a fellowship not determined by physical space but by relationship.

Which brings up an important question: when someone asks you about your church, what do you tell them? Do you tell them about a building or about a people? What sort of “bayit” are you interested in being a part of? What sort of “bayit” are you seeking to build in this world?

It is my prayer that we will all seek to be builders of God’s Kingdom, building a fellowship of believers and a lineage of reconciliation. Unlike the building that David was proposing, this building of the Kingdom of God is not a building that is built just once, it is constantly being remodeled, forever under construction. We build God’s Kingdom through each act of care for one another, each admission of our need for God’s plan. Let us work together to build the Kingdom of God. Amen.

“Even the Wind and the Sea Obey,” Genesis 1:1-10, Mark 4:35-41; June 24, 2012, First Congregational Church of Williamstown

“Even the Wind and the Sea Obey”
Genesis 1:1-10, Mark 4:35-41
June 24, 2012, First Congregational Church of Williamstown

The other day I went for a hike on Mount Greylock, on the Bradley Farm trail. This trail is a “self guided trail,” with markers every once and a while. The numbers on the markers correspond with numbers on a brochure and each has information about that specific site.

One of the sites drew my attention to a big rock in the pathway. I looked at my brochure and it said, “The Mount Greylock range is made up of mostly grey-colored metamorphic rock (changed through heat and pressure), as in this boulder. According to geologists this rock here was created from what was once part of a muddy sea bottom hundreds of millions of years ago. Bands of translucent, white colored quartzite, formerly sand, are found here too.”

Reading this, I couldn’t help but laugh, you see, as I was driving up the mountain I was thinking about our scripture passages today, how to bring light and life to two very different passages. One, which we heard read from Genesis, discussing the formation of the world, and another, which we read together, speaking of a short narrative moment in Jesus’ ministry, both having to do with God’s ability to control the ocean.  And then my car stereo started playing a favorite song of mine, Paul Simon’s “Once Upon a Time There was an Ocean.”

The chorus to this song goes, “Once upon a time there was an ocean but now it’s a mountain range. Something unstoppable set into motion, nothing is different, but everything’s changed.”[1]

And now, here I was, about 3,400 feet above sea level, being told that I was much closer to being in an ocean than those 3,400 feet would have me believe.

Thinking of these large shifts in the ocean over a long period time I tried to picture the land around me in a new way. That the nearby butterflies were not butterflies at all, but rather they were seahorses, flitting about in a familiar way. And the fern along the path, bent in the wind as seaweed moved by a slight current in the ocean.

How different things seem when we look at them through the long lens of history. Amazingly, this is the very vantage point that God brings to creation and to our lives.

In our New Testament passage today, we read that Jesus and a group, widely assumed to be his disciples, are traveling across the Sea of Galilee on a boat, when a great windstorm arises and the water laps over the sides. While the disciples were frantic, Jesus was asleep on a cushion. They awake Jesus and say, “Teacher, do you not care that we are perishing?” He wakes up, rebukes the wind and tells the sea, “Peace! Be still!” The wind stops and it is entirely calm. Jesus asks them, “Why are you afraid? Have you still no faith?” They were filled with great awe and said to one another, “Who then is this, that even the wind and the sea obey him?”

Nowadays the body of water they were traveling across is called Lake Kinneret. It’s a large, shallow body of water, prone to very sudden violent storms. West of the lake are mountains that form a funnel around winds blowing in from the Mediterranean, creating volatile weather over the lake.[2] By their nature, these storms don’t last for long.

Let’s be clear, this storm was frightening, and no one could fault the disciples for feeling threatened by this seemingly all-encompassing storm, but by Jesus’ reaction we see that this fear was greater than that. Pastor and author David Lose offers this perspective, he writes: “maybe the issue isn’t that the disciples are understandably afraid because of the storm, it’s that they allowed their fear to overtake them so that they don’t come to Jesus and say, ‘Teacher, we need your help,’ but rather come already assuming the worst, ‘Teacher, don’t you care that we’re dying.’ This isn’t a trusting or faithful request; it’s a fear-induced accusation.”[3]

God has the bigger perspective, has seen the other side and knows that this storm will end.

I am reminded of a slogan that arose out of a tragic string of suicides particularly among LGBT youth in the late summer of 2010. In response to a number of students taking their own lives after being bullied in school, author Dan Savage created a YouTube video with his partner Terry Miller to inspire hope for young people facing harassment. They wanted to create a personal way for supporters everywhere to tell LGBT youth that, “It gets better.”[4]

“It gets better.” What I appreciate about this slogan is that it does not seek to diminish the current pain that anyone is feeling, but rather strives to instill hope for the future. Living with bullying and harassment is indeed a very violent storm, all encompassing when it is around you. And when it is around you, you’re not sure that it will end. But Dan Savage and a great many people following his lead speak out from the other shore, beyond the crashing sea, saying, “It gets better.”

In Hebrew there is a phrase that I feel encompasses this all surrounding stormy-ness: toehoo vahvohwho. In a literal translation it means chaotic void. It is found in the second verse of Genesis, which was read for us today. Beginning at verse 1, we read:

“In the beginning when God created the heavens and the earth, the earth was toehoo vahvohwho and darkness covered the face of the deep, while a wind from God swept over the face of the waters.” This place of chaos, of desperation is our starting point. It is the raw ingredients from which our entire world came into existence.

Through God’s creation, this toehoo vahvohwho mess is separated out, dark from light, sky from water, land from sea. Creation, is inevitably an act of separating what is to become one from what is to become another. Even at a microscopic level we see this act, cells separating, particles pushing away from one another.

There is a story told that the great artist Michelangelo was once asked how he created his famous statue of David. He responded that he simply started with a block of stone and then chipped away everything that wasn’t David. And perhaps this is how we can view our own creation; our experiences sometimes chipping away at us, other times smoothing the rough edges, so that we can become fully who God created us to be.

Now, I am not going to stand here and say that our God is a God who would intentionally inflict pain to makes us better people, or to test us, or because we can handle it. But, I do believe that when we are in the midst of the storm we are to trust that it will indeed get better and to have faith that God’s will will be enacted by how we react to the storms of our lives.

There is an interesting moment in our Mark narrative today, where the disciples’ perspective is changed. In the midst of the storm they cry out to Jesus, “Teacher, do you not care that we are perishing?” Once he has calmed the storm they are filled with great awe and say to one another, “Who then is this, that even the wind and the sea obey him?”

In Jesus’ transformative act they are moved from one type of fear, that of panic and fright to another type of fear, that brought about by the awe and reverence of encountering something greater than ourselves.

“Who then is this, that even the wind and the sea obey him?” It’s a good question. Why would the wind and the sea stop at the command of a man? Well, we know that Jesus was more than a man, he was part of the Trinity, He was God incarnate. The wind and the sea obey God because God was the one who created them.

In our passage in Genesis, starting in verse 9 we read, “And God said, “Let the waters under the sky be gathered together into one place, and let the dry land appear.” And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good.”

The ocean became ocean by being separated from the dry land.

The hymn we will sing at the end of this service, “God Marked a Line and Told the Sea,” expounds on the meaning of these verses in Genesis. While I won’t read you all the lyrics, the first verse paints a good picture of the text, “God marked a line and told the sea its surging tides and waves were free to travel up the sloping strand, but not to overtake the land.”

As we know all to well, the seas have borders, until they don’t. Tsunamis have killed thousands, wiped out villages, crippled countries. Levee walls have burst, taking homes and lives in the wake. And we don’t even need to look beyond the borders of this town to know the devastation caused by flooding.

Why couldn’t Jesus ask the wind and seas to stop then? Were our prayers not strong enough? Why do such disasters seem to affect the people and places that can least afford such destruction?

We’re not given those answers.

We are, however, given these words in Psalm 46: “God is our refuge and strength, a very present help in trouble. Therefore we will not fear, though the earth should change, though the mountains shake in the heart of the sea; though its waters roar and foam, though the mountains tremble with its tumult…The LORD of hosts is with us.”

“The Lord of hosts is with us.” These are not empty words, but a promise lived out through the redeeming life of Jesus Christ and the sustaining power of the Holy Spirit. God is present in the midst of our suffering. God’s promise of salvation is an ever echoing, “it gets better,” “it gets better.”

Perhaps instead of being chipped away like Michelangelo’s David we could see ourselves like the ocean depth turned purple mountain range that surrounds us here in Williamstown. Maybe what we are undergoing is not a refinement, but a revelation. When we are able to trust in God’s greater perspective, God’s desire for good in our lives, we are able to see the possibility that though we may feel buried by oceanic depths, we are simultaneously a mountain range yet to be unveiled.

In both the joys and toehoo vahvohwho of our lives, all the raw ingredients of faithfulness are there. We must look to God’s creative hand, guided by eternal perspective to help us separate out what is to be from what is not to be. The words of Paul Simon might be right to call God’s great and beautiful act of creation, “Something unstoppable set into motion, nothing is different, but everything’s changed.” Glory be to God. Amen.


[1] “Once Upon a Time There Was an Ocean,” by Paul Simon

[2] “Mark 4:35-41, Commentary on Gospel” by Sharon H. Ringe, http://www.workingpreacher.org/preaching.aspx?lect_date=6/21/2009&tab=4

“As God Sees,” 1 Samuel 16:6-13, 2 Corinthians 5:11-17; June 17, 2012; First Congregational Church of Williamstown, MA

“As God Sees”
1 Samuel 16:6-13, 2 Corinthians 5:11-17
June 17, 2012, First Congregational Church of Williamstown

by Salvador Dali

Time for Children

Who can tell me what you see in this picture? [Old couple, vase, people playing instruments] What else? Did you see the picture differently when other kids suggested something different? How about in your life…are there people that seem different after you know what someone else thinks about them? In our scripture today we were told that God looks to the heart of a person rather than to their appearance. This week as you talk to your family and friends I’d like you to think about how you can look to someone’s heart, the way that they show love and care for other people and think about people differently because of it.

“As God Sees”

Who should lead? This is the question of our passage in Samuel and quite frequently the question in our day-to-day lives. Millions of dollars are spent on ad campaigns telling us who would be the right candidate for any given office: mayor, senate, congress, president. We are told why they would be the right person for the position and why their opponent would be the wrong person. Anyone who has turned on a television in the past year has undoubtedly seen many of these ads, particularly for the presidential race. Though there are discussions based on experience, and platforms, there is also inevitably discussion of who “looks more presidential.”

Some argue that John F. Kennedy’s election in 1960 was due in part to his ability to look better than Nixon in the first-ever televised presidential election debates. In fact many who had listened to the debates on radio said that Nixon was the better debater, but those who watched on television thought Kennedy was more successful in the debate. As Kennedy was the one elected, it’s hard not to think that his presidential appearance was a factor.

As in Samuel’s day, we have expectations of who will lead us. We feel like we know what they should look like, what sort of background and qualifications they should have. In our Old Testament passage today we read that Samuel initially goes along with these expectations, looking to Jesse’s oldest son, Eliab and thinking, “Surely the Lord’s anointed is now before the Lord.” But God requires greater discernment, saying to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him; for the LORD does not see as mortals see; they look on the outward appearance, but the LORD looks on the heart.”

Samuel then passes over the seven older sons of Jesse and asks Jesse, “Are all your sons here?” Jesse tells him that the youngest one is keeping the sheep. Samuel says, “Send and bring him; for we will not sit down until he comes here.”

The anticipation built in this passage likely carries a different meaning for a reader of Paul’s time, because they know two things:

First, someone out keeping the sheep could be quite far off, taking perhaps a few hours to be reached and brought to the place where Samuel and the rest of Jesse’s sons were gathered for a sacrifice. I can also imagine the frustration of the other brothers in first being passed over and then being made to wait for their youngest brother, who was not important enough to even be present at the sacrifice. Though the text says nothing of the brother’s objections, I can’t help but compare this image to that of Cinderella’s step sisters trying to dissuade the prince from searching for their step sister turned maid when he came searching with that glass slipper.

Secondly, in Jewish tradition seven is a number of wholeness. Jesse had seven sons that Samuel had examined. Surely the one God had chosen would be among the seven, and if not, does that mean that who ever is to come is more than whole?

When the youngest son, David arrives, the Lord speaks to Samuel saying, “Rise and anoint him; for this is the one.”

This is the one. I don’t know about you, but I envy the clarity of this declaration that the Lord gives to Samuel.

Though I do defer to God’s will in prayer, God’s desires for my life are rarely as clear as a direct “choose this, not that.” Still, this passage contains an important message that is applicable in our lives: we are told that the Lord focuses on the heart, rather than the outward appearance.

In the Hebrew, this word leevahv that is translated most often in English as “heart,” means something different from how we know it today. Leevahv can also be translated as, “the mind,” “inner soul,” or “determinations of will.” To look to one’s heart is to truly examine a person’s being, intentions, and desires. So what was it about David’s leevahv that made him so desirable as a leader?

Tony Cartledge, an Old Testament commentary author tries to answer this question. He wrote:

“Consider the significance of David’s openness—his spirit of adventure, his delight in trying new things, his willingness to let God work through him. David’s heart was not closed because his mind was not made up and he made no claim to having everything figured out. The impression we get is that David’s heart was open to the future, open to new possibilities, open to mystery, and therefore open to the spirit of God. As David remained opened to the spirit’s presence and leadership in his life, God’s spirit remained with him from that day forward. As a result, God accomplished great things through David.”[1]

Notice that David did not suddenly become older, or more scholarly, or wealthy; he was still a young, naïve shepherd boy. But God saw through the unassuming exterior and sociological context into the midst of who David was, and deemed his will enough to serve God as the anointed leader to supersede the now disgraced Saul. If we read ahead in scripture we know that David indeed has his own failings, but he was still called and anointed for God’s service. And though he was human and therefore fallible, he was still used for God’s purposes. God’s will was still enacted through David.

My sister, Amy, teaches fifth grade language arts. In order to help her students get in the right mindset for revising their papers, she has students put on “Re-vision” glasses. These are made from 3D movie glasses with the lenses popped out. She teaches that when you revise something you have written you are supposed to look at the paper with new eyes, as “revise” means literally to look at again. This is what God asks us to do, to look again, to “revise” our perceptions of one another, looking not at the external markers of how someone has been cast in this world, but rather to their heart, to their intentions, into the midst of the will of that person.

Our New Testament passage today offers us a new lens through which we may see to the heart of one another, through the death and resurrection of Jesus Christ. Let us listen to God’s Word together as we are reminded of our New Testament passage today from 2 Corinthians chapter 5, verses 11 through 17:

Therefore, knowing the fear of the Lord, we try to persuade others; but we ourselves are well known to God, and I hope that we are also well known to your consciences. We are not commending ourselves to you again, but giving you an opportunity to boast about us, so that you may be able to answer those who boast in outward appearance and not in the heart. For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. For the love of Christ urges us on, because we are convinced that one has died for all; therefore all have died. And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them. From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!

This passage invites us, in light of Christ’s death and resurrection, to look not to what we profess about ourselves, but to what God professes about us as a part of a larger new creation. Through the example of Christ’s life, we are shown what it means to love, what it means to show care for our neighbor, and we are given a glimpse of the limitless grace of God. This call to regard one another through looking to the heart is a call for us to glimpse Christ’s transformative powers at work in one another.

I heard this story once; perhaps you may have heard it too, about a monastery. As the monks were getting older and passing away, no new monks were coming into the community and eventually there were only five monks left in their order. A few miles from the monastery lived a hermit who many thought was a prophet. As the men of the monastery discussed the bleak state of their order, they decided to visit the hermit to see if he would have some advice. The five monks went to the hermit and explained their situation and he said that he didn’t know how the monastery could be saved. He said the only thing he could tell them is that one of them was an apostle of God. They were confused by this and wondered what it could mean. They were doubtful that one of them could be an apostle, and each wondered if it were true, who could it be? As they thought about this things began to change in their community. Because they weren’t sure who was apostle among them, they began to treat one another with a new kind of grace and respect, on the off chance that one of them might actually be an apostle of God. And on the off, off chance that each monk himself might be the apostle spoken of by the hermit, each monk began to treat himself with extraordinary respect. As others from the outside visited the community, they noticed the care that the monks showed one another and some decided that they too wanted to be a part of that community. Within a few years the monastery had once again become a thriving order of respect and grace.

What would your life look like if you regarded the people you faced day to day in light of God’s grace? How would that change the person in front of you in line at the post office or grocery store? How would that change your family? How would that change this congregation?

This phenomenon of seeking God’s divinity revealed through the other is what Barbara Brown Taylor would call reverence. In her book, An Altar in the World, she writes,

“reverence is the recognition of something greater than the self–something that is beyond human creation or control, that transcends full human understanding…reverence stands in awe of something–something that dwarfs the self, that allows human beings to sense the full extent of our limits–so that we can begin to see one another more reverently as well.”

This sort of reverence is what God desires when we look at one another, to look not at outside indicators of affiliation, class, or profitability, but to look to the heart. My seminary’s beloved Hebrew professor, Carson Brisson was known for a blessing that he pronounced at the end of class. It goes something like this:

We should offer each other all that we have to offer, but if we base our care on what we have to offer there is no future. We should strive not to fail each other, but we do fail each other, so if we base what we call love on the fact that we haven’t failed each other yet, we don’t have a future. There are communities that present compelling intellectual and heartbreaking emotional evidence that the claims we find ourselves belonging to are falsehood. Those communities must be heard. Love must first listen, it doesn’t have to agree, but it has to listen. However, nevertheless having listened, we do find ourselves included in, drawn to, lifted by the claim that there is a love in God’s own heart that has been given to us and that even in the failures and confusions of our own lives corporate and person, this love never fails and this love never waits for a cause. Therefore, beloved, may joy and nothing less find you on the way. May you be blessed, oh may you be a blessing and may light guide you and countless others, whose invitations we may not even been aware of were sent, all the way home.[2]

This blessing speaks of a depth and breadth of love that God calls us to grant to one another. A love based not on a person’s worldly worth or perfect record, but on the beauty of lives and hearts transformed by God’s redemptive power. It is my prayer today that we all may seek to re-vision this world and each other in light of God’s great grace. Amen.

[1] p 204 Smith Hewly’s Bible Commentary

[2] Blessing by Professor Carson Brisson.