Pre-Membering

 

 

Exodus 12:1-14

Setting the Stage

This is a sermon about faith. I want to say that right away, so we all can keep on the right track this morning. But it’s a lot less “this is how faith works” and a lot more “have you ever noticed?…”

Our text today is comes near the end of the story of the Hebrews’ slavery in Egypt, and near the end of the story of their liberation through the astounding miracles and plagues God wrought through Moses. These verses contain the instructions that establish the Passover sacrifice, which later became an intrinsic part of the Feast of Unleavened Bread (cf. Jewish Study Bible, p.126). The modern Passover seder (the meal) has evolved significantly since these instructions–and even since Jesus’ day–and so it looks quite different than what happened a few thousand years ago. Symbols–of course–need to evolve if they will continue to evoke the reality they represent.

At this point in the story, God is working on liberating the Hebrews from slavery in Egypt, but Pharaoh is having none of it. God keeps instructing Moses on how to perform these remarkable signs or predict the coming of terrible plagues. But Pharaoh keeps doubling down. These plagues escalate from mere inconvenience to the deaths of thousands before Pharaoh will finally tell them to leave. And in that moment–on the eve of this final, terrible plague–between life and death, between slavery and freedom, between let go and leaving–that is when God offers these symbols and these rituals to commemorate what is to come.

Symbols

Everything has meaning:

The young sheep or goat must be “without blemish” (v.5), which is consistent with the sacrificial code they have not yet received–that’ll happen in Lev 22:17-25; Deut 15:21; 17:1; usw. Such valuable animals are offered to God to remind us that God is due our best, not our leftovers. In addition, the animal is to be roasted over the fire, an anticipation of the kind of cooking they will be performing in their wilderness journeying.

Bitter herbs are the type that shepherds would eat in the wilderness–where the Hebrews are about to spend the next few decades, though they don’t yet know that. In modern Seder celebrations, the bitter herbs recall the bitterness of the slavery they endured in Egypt (cf. Jewish Study Bible, p.126 and here).

Alongside these foods, they are to eat bread made without yeast–unleavened bread. Such bread was actually a fairly common type to use, not altogether different than the various flat breads baked even still in that area of the world. But here the unleavened bread–the matzah–acquires new meaning: it is unleavened because the Hebrews will be quickly leaving Egypt; they do not have time for yeast breads to rise (Exod 12:39). As this meal evolved, rabbis eventually dictated that matzah may only be made of flour and water, which in turn represent the only two “ingredients” necessary for faith: humility and submission to God (see here).

Notice too that even what they wear and how they eat matters. Verses 11 and following tell us that they need to eat it with their traveling clothes and shoes on–even holding on to their walking sticks! They need to scarf it down quickly. All of this refers to the urgency of their departure–an urgency that they don’t yet know about, an urgency that comes about because (in Exodus 14) Pharaoh will regret his decision to let his cheap labor leave, and he will chase them down with chariots and the weapons of war.

“Pre-membering”

In all of these cases, the symbols God prescribes commemorate events that haven’t yet happened.

The Israelites haven’t yet been forced to gather wild greens to survive the wilderness.

They haven’t yet been limited to roasting meat over an open fire.

They haven’t yet realized the urgency of their departure.

They haven’t yet heard the instructions about offering God your best.

When instructing them to ritualize these symbols. God is inviting them to remember events that haven’t happened yet: pre-remembering—-or pre-membering, as I’m calling it.

 

This is particularly fascinating to me because this isn’t how faith usually works in the OT. “As the OT understands it, faith is always [humanity’s] reaction to God’s primary action” (Artur Weiser, TDNT VI:182). For Jews, “faith in God is not just general trust. It is grounded in what God has done in the past” (TDNT, VI:198).

Yet here, in one of the most significant stories of the OT, God invites faith on account of what God will do, instead of merely on account of what God has done.

Perhaps we think God just expects them to  shut up, obey, and take what comes…… Yet that is at odds with virtually every depiction of God in the bible.

Perhaps we think God expects the escalation of plagues was sufficient to prove to the Hebrews that God can do more…… Yet they can’t even begin to understand the meaning of these symbols until a future time when they’re living them out for real.

Perhaps we think God knows that it doesn’t take much faith for big things to happen…… Yet for all of us who have searched, we know how difficult it is to muster up even a mustard seed’s worth.

I wonder if we should see something else. I wonder if God is planting seeds of God’s own–seeds of hope that will sprout and grow and produce fruit in the most difficult times they have ahead.

I wonder if–as the Hebrews mobilized and moved out of Egypt–if some of them didn’t think: Gee, we wouldn’t have made the wagon train if we had tried to make yeast bread.

And I wonder if–as they crossed the Reed Sea with Pharaoh’s chariots chasing in hot pursuit–if some of them realized that leaving as rapidly as they did allowed them to get to the other side of the sea instead of being overcome by the Egyptians before they got there.

Did they remember the pre-membering God gave them?

I wonder: as they traveled in the wilderness or sat encamped at Sinai, eating what they could gather form the barren landscape around them, did they remember their pre-membering about the bitter herbs? As they roasted the God-gifted quail each day to eat, did they remember their pre-membering about the roasted lamb?

You get my point, I hope. It seems to me that these symbols came into meaning at the precise times when the Hebrews would have needed assurance the most.

Without their realizing it, God planted seeds of grace in them–seeds that would bear fruit at the appropriate time, whether or not they understood.

Last Supper

I think the Last Supper–itself connected to the Passover meal prescribed in Exodus 12–is another biblical example of this pre-membering.

In Matthew 26, Jesus and his disciples are observing the Passover meal–a ritual rich with symbolism and meaning about events long past. Yet Jesus takes these symbols and gives them new meaning. Just as does God in Exodus 12, Jesus makes these symbols about a future event–his suffering and death–events that will soon take place. The disciples at that time pre-member:

Jesus’ body is broken,
Jesus’ blood is shed,
a new covenant is established that ensures the forgiveness of sins.

Were these, too, seeds of grace, planted to bear fruit when grace was needed the most?

Did the disciples remember–when Jesus’ body was being whipped and torn and pierced–did they remember how Jesus broke the bread and said “this is my body”?

Did the disciples remember–when his blood flowed from his pierced head, his flayed back, and eventually his pierced side–did they remember when Jesus said “this is my blood”?

 

I wonder.

But I also hope. I hope because of all the times I have discovered such seeds of grace bearing fruit in my own life–all the times that I finally realized I needed God’s grace, only to discover that such grace was already given and present.

Such is truly the way of our loving God and friend Jesus. In the very moment we are broken apart, we discover God has already been there, quietly and fastidiously endeavoring about the work of healing, protection, hope, peace, provision, and love.

Praise be to God and father of our Lord Jesus Christ,
through whom all things were made and find their being,
and in whom we discover life abundant.

Amen.

 

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Faith Like a Child

2 Kings 5:1-5, 8-15c

 

Faith Like a Child

It’s easy to miss, but this story begins and ends with children. It begins with the daring testimony of a little girl, and it ends with Naʿaman becoming like a “little boy,” all over again.

This story reverberates with anticipatory echoes of those words of Jesus found in Matthew 18:3: “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven” (NIV11).

There are (of course) many reasons we might easily overlook the fact that this story is really about the faith of a little girl.

Unlike the older, male characters, the young girl is not named.

Though named, Naʿaman is more foible than forte—he is desperate but proud, and his pride nearly prevents him from experiencing healing—as it so often does for many today. Whatever this story may be, it is not a story of Naʿaman’s faith.

The central feature of this story is likewise not the power of God wielded by Elisha—Elisha discerns and God acts, to be sure. Yet—as we read later on in Romans 10:14—”How are they to believe in him of whom they have never heard? And how are they to hear without someone preaching?” (ESV).

Without the testimony of this “little girl,” Naʿaman would have never heard of Elisha, never had an idea of the healing that was possible, never contacted Elisha, never been told how to be whole again, and never would he have come to testify that Yahweh God is the one true God—that “there is no God in all the earth but in Israel” (2Kings 5:15).

Our Heroine

This girl is the true hero of the story. It is her testimony and faith that God moves most powerfully through. And if we stop to consider—even just a moment—what her life was like, then we will truly learn how the Psalmist can proclaim in Psalm 34:1: “I will praise the Lord no matter what happens” (TLB).

Aside from the boldness of her testimony, we know very little about this girl. The word used in Hebrew to identify her tells us that she was a young girl who was not yet married, but who was old enough to be betrothed. Given cultural realities, this probably places her between about 8 and 16 years old.

We are told she is a prisoner of war, carried off by “the Syrians on one of their raids” (2Kings 5:2). Due to issues of tact and our generationally diverse gathering this morning, I must avoid elaborating on the kinds of things that were done to the women of enemies in wartime. Suffice it to say that a woman in bible times who found herself in the hands of enemy soldiers was usually subjected to atrocities no human being should suffer.

This girl is enslaved in war, removed from her home and everything she has known, subjected to who knows what…… And ultimately made a slave—not unlike Hagar under Sarah, performing whatever menial household jobs or abuse Naʿaman ‘s own wife imposed upon her.

Whatever suffering I think I have endured pales in comparison to this girl. In our present time, many have been moved by the stories and images of the children today who have been victimized by war, rebellion, greed, power, and fear.

As a parent and as a follower of the Christ who said “Let the little children come to me” (Matthew 19:14), I shudder to consider how many of the displaced and victimized children of our world today may have experienced the same atrocities, witnessed the same depravity, and suffered the same conditions as they are treated as less-than-human——as we blatantly ignore and are even complicit in the destruction of the divine image that they bear. All these years later, it is still children—our children—our most vulnerable—who suffer the worst on account of our selfish and sinful decisions.

Hope to the Hopeless……

This is our hero this morning: a girl who has endured more than any human being should. A girl who is in the midst of circumstances where there is no possibility for improvement, for liberation, for life. Her reality involves being in this sub-human system of slavery until the day she finally and mercifully dies.

And yet.

And yet her voice is clear.

And yet her testimony sounds loud.

And yet her faith endures more solid and confident than my own.

“And a little child shall lead them” (Isaiah 11:6 ESV).

Suffering = TestimonyN

Among the instructions given by the apostle Paul to the Christian community at Thessaloniki, Paul offers this command: “Give thanks in all circumstances” (1Thessalonians 5:18 ESV).

Paul knows the context of the Thessalonians; he knows that the road ahead will not be smooth; he knows this will not be an easy instruction to follow. Earlier in the same chapter (5), Paul talks about global upheaval, darkness, and danger—he is telling them what to expect down the road. But he wants them to hold fast to the faith because a faithful testimony is even more powerful when offered in the context of such adversity.

In the case of the girl in our reading, it is precisely the context of her faithful testimony that makes it even more powerful. Hers is not the fair-weather faith (of then or now) that is so easily confused with nationalism. In fact, in the understanding of the day, the reality that the Syrians won the battle that resulted in her enslavement was a statement that their god defeated her God. Yet she knows her God is not defeated—her God lives! She knows that whatever they worship cannot be God and cannot have power because the only God is the God Yahweh, the God of Israel. No matter what has happened to her, she has faith that God’s way will work out in the end.

It’s a simple faith—the faith of a child. But by golly if it isn’t the most powerful and enduring sort of faith around. It’s the kind of faith of which Jesus says, “If you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you” (Matthew 17:20 ESV).

“Truly I tell you,” Jesus says, “unless you change and become like little children, you will never enter the kingdom of heaven” (Matthew 18:3 NIV11).

Amen.

Prayer

God,
Give us the gift of faith—
Faith like a Child.

Make ours a simple trust,
Knowing that you are able
Always and everywhere
To act for good in our lives.

When we get knocked down,
Give us strength to get up again.
For we know that with your help
Nothing can ever keep us down.

Help us see through the false religion
That deceives us into believing in anything
Other than you for our salvation:
Be it our nation, our church,
Ourselves, or any other thing.

Teach us to be, like Jesus,
A people who value life,
A people who value each other,
A people who looks for God’s image
In everyone, everywhere,
And in all circumstances.

Convict us of the ways
That we participate in the violence that is done
To children,
To women,
To minorities and the marginalized,
To those of other religions,
To those of other denominations,
And to our enemies—
All of whom are our neighbors.

Teach us, in Christ, the way of peace.

Amen.

 

Here It Comes

1Thess 5:1-11

Winter

Winter is coming.

That reality is pretty hard to ignore after the arctic blast of this past week. Monday I was enjoying my day off by hiking with the family—we were in short sleeves and enjoying pleasant fall weather. That night, however, the wind picked up as a front moved in. You know: you experienced it too. Over an hour or so, the mercury plummeted nearly 20 degrees.

When I arrived at church this morning it was only 14 degrees, with   a “feels like” temperature of -1.

Winter is coming. We feel it in our bones. So even without thinking, we gather and split firewood. We make sure the deep freeze is full. We “winterize” our houses and our cars and our wardrobes.

Winter is coming. There is no denying it. No one can say they are in the dark anymore. No one can say they are surprised. What began in the turning of the grass and the rustle of wind-through-leaves has grown, escalated, and intensified into the cold wind of winter that seems to sap even the heat of the sun.

Winter is coming. No human, animal, insect, or even plant in Atchison is asleep to that fact. We have woken up. We are aware. Winter is coming.

Thessalonians

At the time our scripture reading picks up in 1Thessalonians, Paul has already been talking about the coming Day of the Lord for some time. In those previous verses of chapter 4, the apostle sketches out a teaching on the return of Christ in the future. He wants his hearers to know that those who have already died in faith will not be at a disadvantage on the Day of the Lord.

But in contrast to the future-oriented teaching of chapter 4, Paul’s focus in chapter 5 is decidedly on the present. These instructions are not concerned with what Christians should believe about the future, they are about how they should act in the present.

Their actions—to use the expression Paul employs repeatedly here—should be driven by their ongoing awakening to God’s Kingdom. You see, if we truly know Christ’s return is immanent, then we will feel it in our bones the same way we do as winter approaches. That knowledge will drive us—consciously and subconsciously—to action: to work even more diligently—even more urgently—in the cause of Christ.

  • What (I wonder) is our equivalent of gathering and splitting firewood?
  • What is our equivalent of winterizing our houses, cars, and wardrobes?
  • What is our equivalent of gathering the foodstuffs necessary to sustain us through the season?

While they may not line up perfectly with this analogy of winter awareness and preparation, Paul does issue three instructions to the Thessalonians here.

1. “Be sober”

The first instructions are found in v.6, where the apostle urges Christians to “keep awake and be sober”—instructions repeated and expanded upon in vv.7-8 as well.

Now this is a passage of mixed metaphors, but it is still clear that Paul is not urging all of us to be insomniacs and teetotalers. Here and other places we see this direction is a plea to Christians:

to wake up to the truth of God’s kingdom,

to not dull our senses to God’s action,

and to be attentive and ready to respond when God breaks into our lives in small or large ways.

This part of Thessalonians is heavily dependent upon Jesus’ own teaching, especially those teachings recorded in Matthew 24 (42-43), Mark 13 (33-37), and Luke 12 (37-38). Both Matthew and Mark record Jesus teaching that the Day of the Lord will come like a thief in the night, and all three Gospels record Jesus using a variety of analogies and parables to help his hearers understand this instruction to stay awake. These analogies include things like:

…trying to catch or ward off a thief at night,

…guarding over someone else’s home or possessions while they are away,

…eagerly waiting for the arrival of one who is delayed,

…and even anticipating a natural disaster.

All involve readiness. All involve gathering knowledge and resources. All involve the ability to immediately accept and adapt to the changing reality of what is coming.

At today’s stage of the history of God and the world, we cannot afford for our senses to be dulled—they must be heightened! We cannot afford to sleepily or wearily procrastinate our response to God’s invitation to mission—it must be immediate, or it may be too late.

You know how in the old movies, someone will get hysterical about something, and their counterpart will slap them in the face. The impact “wakes up” the previously hysterical person, and they can suddenly think clearly and do what needs done.

Of course, it doesn’t work that way in real life. But the twin instructions to “be sober!” and “wake up!” are intended to be that kind of slap in the face, something to break our hysterical focus on this world so we can think and act clearly for the cause of Christ. Jesus, Paul, and the others who use these idioms want to see Christians clear their heads, come out of the fog we are in, and see fully what God is doing around and through us.

2. Gear Up

If the first instruction involves coming to terms with the reality of what is happening around us, the second requires preparing for our involvement in it. Verse 8 of our reading says: “Put on the breastplate of faith and love, and for a helmet [put on] the hope of salvation.”

Paul’s language here is very reminiscent of what he writes in Ephesians 6, in that famous passage instructing believers to “take up the whole armor of God” (Eph 6:13). Much as with that text—the emphasis here is on defensive—rather than offensive—weaponry. What are these defensive guards?——They are faith, hope, and love.

Which should immediately bring to mind what Paul famously writes in 1Cor 11 (12-13), other words about life in this world and the coming Day of the Lord:

For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known. So now faith, hope, and love abide, these three; but the greatest of these is love.

So how do we “gear up” and prepare for the in-breaking of God’s kingdom in this world?

Quite simply: we become disciplined practitioners of faith, hope, and love.

We study and reflect to remind ourselves of the hope of salvation, which is secure in Christ Jesus.

We grow our faith as we pray and increase in our trust of the God whose faithfulness endures forever.

And we intentionally choose to follow the path of love, as revealed to us by the abiding presence of the Holy Spirit.

3. Leave No One Behind

That leads us to the third instruction. After coming to terms with the reality of what is happening around us, and preparing for our involvement in it, Paul’s third instruction is to “Encourage one another and build up each other” (v.11).

You see, our responsibility is not to ourselves. It is to others. I wonder if what Paul is advocating here is something like a “No man left behind” policy. As Christians, our responsibility is to support and encourage one another—it is to see them through. I mean, listen to this rapid sampling of verses.

Mark 12:31, Jesus instructs: “Love your neighbor as yourself.”

John 15:13, Jesus declares: “Greater love has no one than this, that someone lay down his life for his friends.”

Luke 17:33, Jesus teaches: “Whoever seeks to preserve his life will lose it, but whoever loses his life will keep it.”

Revelation 12:11, the Voice in John’s vision says: “And they have conquered [the Enemy] by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death.”

I could read a lot more. But I don’t think I have to. You know the Christian life should be focused on others instead of yourself. I know it too. But we all have to struggle daily to purge that selfishness that seeks our own encouragement and growth over that of our neighbor.

I think I mentioned this a couple weeks ago—it’s been on my mind a lot. There’s an old Jewish proverb that says if you save one person, you save the entire world (Talmud Bavli, Art Scroll Series, Tractate Sanhedrin, folio 37a).

It’s a powerful concept. And it’s a notion that has some resonance with teachings in our New Testament as well. In it, I hear echoes of Jude 22-23:

And have mercy on those who doubt; save others by snatching them out of the fire; to others show mercy with fear…

And then there’s Matthew 10:42:

And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward.”

And of course Matthew 25:40:

Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.

Jesus is coming again.

Let us wake up to the reality of God’s Kingdom—living in it now, even though it is not yet fully revealed.

Let us diligently practice faith, hope, and love—training and strengthening ourselves to be ready for God’s call.

Let us genuinely support each other—Let us “bear one another’s burdens and so fulfill the law of Christ” as we read in Galatians 6:2.

Let us do it today, so that on that day, “at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Phil 2:10-11).

Christ has died. Christ is risen. Christ is coming again.

Amen.