Home by Another Way; Matthew 2:1-12; January 3, 2016; FPC Holt

Home by Another Way
Matthew 2:1-12
January 3, 2016, First Presbyterian Church of Holt

SLIDE 1 - Family PictureLast Sunday a few of you met my aunt Karen, as she came up here for worship. On Monday she was to head back to her home in Plano, TX, via the Detroit airport. SLIDE 2 - Airplane in ShowWell if you’ll remember Monday’s weather, that was when the ice storm was hitting Michigan while Texas was recovering from tornadoes and getting hit by snow. My aunt went up to Detroit in the hopes that her flight would take off as planned. Everything seemed to be going smoothly up until a few minutes before the flight, when they shared the news that their flight crew did not make their flight in from Chicago. Not too long after the flight was cancelled. After standing in line for several hours to get her bags and trying to get a new flight she learned they didn’t have anything available till Thursday. She decided to go to a hotel for the night, but after trying six different hotels, none had any room, she rented a car and drove back to Toledo. Hoping to get home sooner than Thursday so as to not leave her shift uncovered as a neonatal nurse practitioner, she called the airline and saw what airports had any flights available, and ended up finally flying out of St Louis on Wednesday, connecting in Charlotte, NC and finally heading to Dallas.

SLIDE 3 - Bethlehem Inn

 In our scripture today we hear a story not entirely dissimilar from the travel woes my aunt experienced. We’ve all heard the story of Mary and Joseph traveling to Bethlehem for the census, and Jesus’ fateful delivery in a manger after there was no room at the inn. SLIDE 4 - Wise MenBut we rarely pay quite as much attention to the latter half of the journey, when they are told by the wise men to travel home by another way. The trip there was already difficult, so to take the long way home was likely a tremendous inconvenience, and then added onto it the reason why they needed to go this way it must’ve been a very frightful situation. More frightful even than flooding and ice blizzards.

SLIDE 5 - HerodWhen the wise men first met with Herod they were meeting with him in the hopes of getting direction, perhaps even to placate him in his own authority. Herod even tried to make the wise men believe that he too wanted to come pay homage to Jesus, but things were not as they seemed. The reason why they needed to take this long way home was the wise men had been warned in a dream not to return to Herod, who was fearful of what a king of the Jews would do to his power.

SLIDE 6 - Return Trip Joseph too is visited by an angel in a dream who says, “Get up, take the child and his mother, and flee to Egypt, and remain there until I tell you; for Herod is about to search for the child, to destroy him.” This was not an idle threat. In the verses following our passage today we are told, “When Herod saw that he had been tricked by the wise men, he was infuriated, and he sent and killed all the children in and around Bethlehem who were two years old or under, according to the time that he had learned from the wise men.” New parents as they were, I can’t imagine the horror that Mary and Joseph felt at hearing of so many children’s death due to their actions, and the simultaneous relief for their own son’s safety.  The divine rerouting of this dream altered the course of history, saving Jesus to live into adulthood.

The great modern theologian, James Taylor summarizes the story in this way: He writes, “Steer  clear of royal welcomes, avoid a big to-do.  A king who  would slaughter the innocents will not cut a deal for you … Time to go home another way.  Home by another way … Me and you can be  wise guys too and go home by another way … We got this  far to a lucky star but tomorrow is  another day.  We can make it another way …”

SLIDE 7 - PathWhat are your own stories of a divine rerouting? A time in your life when you thought you knew the path ahead of you, maybe you even had a boarding pass in hand ready for a specific trip, or for a specific educational path, relationship, or career. When those things we’ve planned for change it’s hard to know what to do next. Often in the moment being rerouted does not feel divine at all, rather it feels much more like being inconvenienced, or worse, being misled.

The Bible has many examples of this divine rerouting. Jonah thought he had things all figured out when God told him to go to Nineveh, when he resisted God went as far as scooping him up in a big fish to get him turned in the right direction. Joseph, son of Jacob, is deceived by his brothers, thrown in a well, and unjustly imprisoned, but he ends up becoming a trusted advisor to the king in the midst of drought and famine.  In their exodus, the Israelites thought that praying to an idol would get them out of the wilderness, but Moses showed them that they would only survive by God’s provision of manna and quail. Ruth thought she knew what lay ahead of her, marrying into a good family, but then her husband, brother in law and father in law all died in quick succession and she and her mother in law Naomi were able to find a way forward by staying close to one another. In Jesus’ parable of the prodigal son, the son thought he had everything figured out of how he would be happy in life, but in humility he ends up returning home and is joyfully received.

SLIDE 13 - Five Stories It doesn’t feel good to be inside of a fish, betrayed by your family, reprimanded by a tablet wielding Moses, encounter a succession of tragic deaths, or slinking home after squandering the family fortune, but God shows us over and over again, that in seeking God’s guidance we are able to make it home again, home to God’s will for us, which may look nothing like where we started. As Joseph says when he forgives his brothers, “Even though you intended to do harm to me, God intended it for good.” To be clear, I am not saying that God causes the harm, but rather that God can work through our adversity for good.

SLIDE 14 - Mary and JosephMary and Joseph also had plans for what their lives would look like. They were engaged to be married, had lived piously and now their lives were uprooted by a pregnancy that was hard to explain to their families or community. But God had revealed to them that Mary would become pregnant by the Holy Spirit, and bring Jesus, the very son of God into the world. This change from what they thought they wanted changed their lives and the entire world for the better.

SLIDE 15 - Cradle to Cross This child, come into the world through difficult and extraordinary circumstances provided the divine rerouting that changed all of us. Jesus lived a sinless life, died on the cross for all of our sins, and was resurrected so that all of us may experience eternal life. Jesus made it possible for every one of us to go home by another way.

We don’t know all that  awaits us on the path in front of us, we don’t know exactly where we’re headed, but if we keep our eyes and ears open to God’s direction, we can have hope that even the long way will lead us home in the end. Thanks be to God. Amen.

“God in Control;” Psalm 127:1-5 and Mark 12:38-44; November 11, 2012; FPC Jesup

“God in Control”
Psalm 127:1-5 and Mark 12:38-44
November 11, 2012
First Presbyterian Church of Jesup

Our New Testament passage today is situated on Tuesday of Holy Week. I know that when I read accounts from Holy Week I have a hard time imagining how so much was condensed into this one week of Jesus’ life. I also wonder how he could have concentrated on the every day activities of this week, knowing what was coming. But Jesus knew his life was coming to an end and didn’t want people to have any doubt about God’s will for the current state of things in the country and in the religious community. Standing here on the precipice of joining God in heaven, he had no interest in seeming rationale or being likeable, just in being heard.

Though he had roused the suspicions and anger of the established religious community throughout his ministry, in this final week of his life, his actions became more and more impossible to ignore. On Sunday he rides into town on a donkey, surrounded by crowds, palm branches waving. On Monday he comes into the temple, and turns over tables in anger with the shady commerce happening there. And now it’s Tuesday. Jesus comes to the temple and speaks to a crowd gathered there. In a subversive move, he says to them “Beware of the scribes, who like to walk around in long robes, and to be greeted with respect in the marketplaces, and to have the best seats in the synagogues and places of honor at banquets! They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation.”[1]

I can imagine the scribes of the temple, gathered around the treasury, overhearing this critique of them, their faces red from the anger and embarrassment of being called out by Jesus in this way. How dare Jesus come into this space and slander them?

As if on cue one of these very widows whose houses was being devoured by the scribes enters the scene. And scripture tells us, “She put in everything she had, all she had to live on.”[2] We’re not told much about this woman, just that she is poor, she is and widow, and she came into this temple and gave all that she could, all that she had. In this time a scribe keeping track of each person’s contribution observed the temple treasury. It’s likely that names and monetary amounts were called out at each contribution. Surely her meager offering of two coins was given some strange looks as she offered it up. She might have been giving solely as an offering to God, but chances are good that she was giving due to a debt assessed by a scribe.

I really wish that we were given a follow up report about this woman, because with this gift of everything, I worry about what comes next for her. This painting by James C. Christensen captures the expression I can imagine her having. Light shines on her face, and we can see worry in her eyes. She does not give happily, but she does give obediently. She is at the end of the line, she’s given everything and has nothing left to lose. She is in a frightening position both socially and economically. What will become of her? Scripture never gives us that answer.

This passage is often lauded as an example of sacrificial giving. In stewardship sermons it is often offered as a reason for us to increase our giving. For surely we should increase the percentage we are giving if this woman if giving all that she has. I don’t think that is necessarily the message of our text. Right before Jesus points out the relative enormity of her gift he is admonishing the scribes for their abuse of widows. It is very possible that this text is not a commendation of the widow’s gift, but a condemnation of a system that so brutally oppresses those already oppressed. And in the temple, no less!

In this time, the scribes of the temple were also scribes of the community. They were literate individuals among a largely illiterate population. They charged high fees to help people to write to family members far away, decipher legal contracts, and to manage their estates. Since most everyone else was unable to tell what they were really reading, the actions of the scribes would go unchecked. While they would help widows with their estates, they could also help themselves, creating wealth for themselves and bankruptcy for their clients.[3] Though they read and preached texts of God’s power and might, they had moved farther and farther from acknowledging God’s control of their lives and even the temple itself.

This was directly contradictory with the message of the Hebrew Bible, which has numerous appeals for people to take care of widows in their community. Exodus 22:22 says, “You shall not abuse any widow or orphan.” Deuteronomy 10:17-18 offers God up as the one who takes care of widows saying, “For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome…executes justice for the orphan and the widow, and loves the strangers, providing them food and clothing.” In Deuteronomy 24:19-21, an command is given for farmers to offer the access of their crops to widows and others in need, “When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to get it; it shall be left for the alien, the orphan, and the widow, so that the LORD your God may bless you in all your undertakings. When you beat your olive trees, do not strip what is left; it shall be for the alien, the orphan, and the widow. When you gather the grapes of your vineyard, do not glean what is left; it shall be for the alien, the orphan, and the widow.” Isaiah 1:17 commands us to,” learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow.

If you were here in worship last week, you may also notice that these scribes are working in ways opposite to the example of Ruth and Naomi. Ruth disavows the stability of her community in order to support a widow, her mother in law, Naomi, even though there is no foreseeable gain. Ruth’s loyalty to Naomi was an example of sacrificial trust in God’s will and design for her life. The scribes do not trust in God’s ability to take control of their lives and financial situation. They seek to create their own financial stability by taking from the already vulnerable widows.

Reading about the injustices of this community makes me want to turn over some tables too. This was the temple, a place where people could come and be in God’s presence. Religious leaders were still strongly enforcing dietary restrictions and protocol for sacrifices, but when it came to showing love and care for one another, they were falling short. They were concerned about themselves, worried about their own well-being with God, their own financial well-being, but entirely uninterested in caring for the most vulnerable in their community. They had lost focus of God’s heart for God’s people. This is the sort of corruption that makes a bad name for all religious institutions.

In the two verses following our passage we are told: “As he came out of the temple, one of [Jesus’] disciples said to him, ‘Look, Teacher, what large stones and what large buildings!’ Then Jesus asked him, ‘Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.’”[4]

All will be thrown down. This makes the situation even less stable for the widow in our story. She comes to this temple and gives all she has to an institution that Jesus says will not last, will be thrown down. “She gives her whole life to something that is corrupt and condemned.”[5]

This seems like a terrible investment. That is until we remember the week that surrounds her actions. This story of Jesus in the temple rabble-rousing and scribe-annoying is the last scene in Jesus’ public ministry. This quick, three-verse mention of a disenfranchised woman, is a preview of what is to come. Jesus is making his way to the cross. He is about to offer his whole life, for something corrupt and condemned: the whole of humanity. [6]

She gives, even though she is giving to an unjust system. She gives, even as her gift is taking away her own life. I’d like to think that she gives with faith that God will see her through to tomorrow, but we simply can’t know the intentions of her heart.

Our Hebrew Bible passage says, “Unless the LORD builds the house, those who build it labor in vain. Unless the LORD guards the city, the guard keeps watch in vain.”

The temple was built initially as a place for people to worship God, but it became corrupt as rules became more important than grace, and self-promotion became more important than the well being of all.

The entire world was created as a place for all of humankind to be in relationship with God, but it became corrupt as humanity chose knowledge over love, and chose to build high towers rather than reach out to those beside us.

Relationship with God is a choice we make every day. If we truly want to be people of God, we must invite God into our hearts and our intentions as both individuals and as a Christian community. God must be the builder of our relationships and of our churches.

I don’t want to ruin the surprise here, but we are not Jesus, and this church is not in and of itself a means of salvation. Any human institution will inevitably be fallible. But Christ came for the broken, for the fallible. If we remember that God is in control our future is teeming with hope and possibility. Amen.


[1] Mark 12:38-40

[2] Mark 12:44c

[4] Mark 13:1-2

[5] “Mark 12:38-44 Homeletical Perspective.” by Pete Peery in Feasting on the Word: Year B, Volume 4, Season after Pentecost 2

[6] “Mark 12:38-44 Homeletical Perspective.” by Pete Peery in Feasting on the Word: Year B, Volume 4, Season after Pentecost 2

“Your People are My People;” Ruth 1:1-18 and Mark 12:28-34; November 4, 2012, First Presbyterian Church of Jesup

 “Your People are My People”
Ruth 1:1-18 and Mark 12:28-34
November 4, 2012
First Presbyterian Church of Jesup

Today’s scripture lesson from the Hebrew Bible comes from one of the shorter, books in the canon. The Book of Ruth is unique in a few ways. It is one of only two books in our Biblical canon that is named for a woman. The other one is the Book of Esther. Also throughout the text, God’s action is hidden. God’s name appears only in conversations and blessings shared between the human characters. The story stresses human activity, especially acts of love shown towards one another.[1] Though the passage today is often quoted in weddings, the love in this book is that between a mother-in-law and daughter-in-law.

Naomi and her family had come from Bethlehem to Moab.  They were Jewish, worshiping the Hebrew God. They were foreigners in Moab, and Naomi’s sons married Moabite women.  Naomi’s daughters-in-law, Ruth and Orpah, were local but also outcast because they had attached themselves to this family of strangers.

And then, Naomi’s husband died. Her son died and then her other son died. Her life was surrounded by tragedy and disaster. She was childless, a widow, and a foreigner. Any one of those things would’ve set her on the outside of acceptability in her time and community, but all three left her utterly hopeless. Naomi’s two daughters-in-law were also childless widows, but they could go home, they could move back to the homes of their parents, they could start over again. There was no promise that Naomi would have a future.

The emotions at the core of this story of tragedy and disaster are not foreign to us. We needn’t look beyond our nightly news to know that there are things that can happen in this world that will plummet our lives into darkness. There are things that can and do happen that radically alter our chance at the futures we have planned for ourselves. Hurricanes can wreak havoc on communities. Winds and waves can destroy long-standing homes.

In our own lives we have our own experiences of pain and uncertainty. Famous New Yorker, 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 like to feel like I know what’s going to happen next, even when I know that this feeling is probably laughable to God. When we experience a sudden end to relationships, destruction of possessions, or loss of occupation, we may feel like the ground has been pulled out from under us. What will become of us if we lose the people and things that we rely on? How can we go forward?

In the face of great loss, Naomi thought her only way forward would be to go it alone. Sure, she was doomed, but she did not want this sorrow and despair to be the burden of anyone else. Naomi told her daughters-in-law to leave, to set out for a new future, to find stability in the home of their parents. One daughter-in-law, Orpah, pleaded with Naomi, saying she would stay with her. But she could not ignore Naomi’s advice. She must leave. She must find a new beginning for herself.

Ruth could not be persuaded. Knowing the hopelessness of Naomi’s situation, she was simply not willing to leave her. Ruth stood beside her and said “Do not press me to leave you or to turn back from following you! Where you go, I will go; Where you lodge, I will lodge; your people shall be my people, and your God my God.” In any future these two women could imagine there would be consequences for Ruth for following Naomi so loyally. By following Naomi to Naomi’s home, Ruth would become the outsider. By following Naomi, Ruth tied her fate to that of her mother-in-law. Certainly this was not an easy decision. But it seems for Ruth, there was no other decision that could be made.

This story of Ruth and Naomi is not an isolated example of a mother and law and daughter-in-law sticking things out together.  This story is an example of how God calls us to stand beside those in need, even when, and especially when, this relationship carries no apparent reward for us.

A few years ago I was working with “Group Workcamps,” a company that coordinates and runs home repair mission camps for youth groups around the country. These camps are usually housed in community schools, with the youth going out each day to work on homes in the community. When I was working with a camp on an Arapaho Reservation in Wyoming we stayed in a school that had summer school while we were there. One of the summer school students came up to me one day while the youth were away and wanted to know what we were doing in her school. I explained that there were about 250 people staying in the school that were doing home repair in her community. She said, “Oh, so it’s like a job. They’re getting paid.” And I said, “No, actually they did fundraising in their homes and are paying to be here and to help.” She looked at me, head tilted to the side, and declared, “That’s weird,” and walked away.

It made me think. In a sense she was right. It is weird to travel perhaps hundreds of miles with a group of high schoolers to go and paint a house, or repair a porch, or build a wheelchair ramp. It is weird to sleep on an air mattress in a high school for a week when you could be comfortably at home in your own bed. All of the parts of this experience could be seen as very weird indeed on their own, but the point of that Workcamp experience was not sleeping on the floor or even really the home repair itself. The point was responding to God’s call to serve, giving youth the opportunity to grow in their relationship with Christ and with one another. The point was serving God, through serving people.

Ruth promises her mother in law, “Where you go, I will go; Where you lodge, I will lodge; your people shall be my people, and your God my God.” This loyalty and faithfulness is exactly what Jesus asks of his followers. “Follow me,” Jesus says, asking the disciples to fish for people. [2]  “Follow me,” Jesus says, asking the rich young ruler to give up his possessions.[3] “Follow me,” Jesus says, asking a man to disregard worldly obligations.[4]

Jesus requires that we follow with the heart and faithfulness of Ruth. We are God’s people and God wants God’s people to be our people. We are to care for those in need even when it’s inconvenient, even when it’s “weird.”

This faithfulness is exactly what our New Testament Lesson commands us to do. We are to love the Lord our God with all our heart, and with all our soul, and with all our mind, and with all our strength. We show our love of God, by taking seriously our second greatest commandment, to love our neighbor as ourselves. [5]

Naomi released Ruth. She said that Ruth needn’t worry about her. She would find her own way. Ruth needed to make a new future for herself. Naomi knew she would only hold Ruth back, she would be a burden. You can hear in Naomi’s questioning a tone of “why would you even want to be with me?” “what’s in it for you?” “What will become of you?There was nothing in it for Ruth. There was no benefit to Ruth linking her fate to that of her mother-in-law. But Ruth simply could not leave Naomi to a surely doomed fate.

Loving our neighbors as ourselves is a weird thing to be doing. It’s inconvenient. It is counter cultural, it is counter capitalist, it is counter common sense. Loving our neighbors as ourselves means we take a step back from our plans for our own future, to make sure that there will also be a future for someone else. If we love something else in this world with all our heart and mind and strength, our relationship with God will suffer. Our neighbor will suffer.

What would it look like in our lives for these stories we hear on the news to be more than statistics and body counts? What does it look like to love these people as ourselves?

If we are able, we can donate money towards relief efforts, maybe giving support to the Presbyterian Disaster Assistance or the Red Cross. Or we can remember those closer to home by providing continued relief for those who suffered from the flooding several years ago. In our prayers we can lift all who are affected by Hurricane Sandy, remembering the names of those who we hear about on the news, and giving voice to their stories.

What does treating all people as God’s people mean to you when it comes time for Tuesday’s election? What does it mean for you to vote as someone who loves neighbor as self?

We can come to the polls informed about each candidate, and the impact their policies, practices, and attitudes will have on this country, state, and community. We can pray for those who are elected, praying for God’s will to be accomplished through the leaders who are chosen.

What would it look like if treated even those with disagree with as God’s people, as our people?

We can listen, even if we don’t like what we hear. Though we must stand on the side of justice, it is more important that we stand on the side of compassion. We can extend love rather than further disagreement. We can be present to them in times of struggle.

If we do all of these things, will it be weird? Will it be inconvenient? Will it be God’s will?

God desires for God’s people to be our people, and for us to love each other as we love ourselves. May we do so each and every day. 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.