“Well Pleased”  (Luke 3:15-17,21-22)

There is a story that a Presbyterian pastor tells about one of those embarrassing moments in ministry.  He was in the middle of performing a wedding ceremony, just about to lead the couple through their vows, when, all of a sudden, he forgot the name of the groom.  (I, for one, can’t imagine ever forgetting something while in worship)  Trying to cover the awkward moment, the pastor asked the groom with great solemnity “With what name were you baptized?” The groom, a bit taken aback, paused.  But then with great confidence, he responded, “I was baptized with the name of our Lord Jesus Christ!”   This didn’t help the pastor much, but at least the fellow understood the meaning of baptism!

I often enjoy asking “do you remember your Baptism?” I hear so many great stories in response.   Some people were baptized as infants and remember only what their parents told them.   Some were baptized later in life when they chose the moment they would receive the sign of grace that comes in the sacrament of baptism.  (I was holding wrong story.  My Dad’s aged yellow baptism certificate from 90 years ago.  Baptism complete)  It is wonderful to hear the variety of baptism stories, for many times in our collective worship we are called to remember our baptism, we are to recall that we are called by name and claimed by God’s love.    More than remembering the specifics of our individual baptisms remembering our baptism is to remind ourselves and refresh within us the beginning, the new life that is already underway. 

In all of the gospel accounts describing the baptism of Jesus, one question remains unanswered.  Why was Jesus baptized? Why did he needto be baptized? After all, according to John, baptism is for the purpose of repentance and the forgiveness of sins.  What did Jesus need to repent of? And what did he need to be forgiven for? Actually, when you think abut it, Jesus is to do baptizing in a fashion greater than John, and as far as we know he never baptizes anyone.   For some reason Jesus submits to baptism himself, kneeling in the mud and the muck.   It is for the same reason he is born in a manger, that he eats with prostitutes and tax collectors, that he cries and prays and sleeps in a garden, and that he dies a painful, very human death.   It is quite simply because Jesus comes to be like us, so we can grow to be like him.  Jesus is baptized into our humanity, so that we can be baptized into his divinity. 

In the Eastern Orthodox tradition, those who are baptized in the same font become siblings— they are considered the same flesh and blood—they are kin with one another.  In this sense, Jesus became siblings with the crowd, all those with whom he was baptized in the River Jordan.  When we are baptized into Christ in the waters of the font, we too become siblings, with Christ and with one another.  The personal name we receive is important.  But much more important is the spiritual name we receive—Christian—bearer of Christ—brother and sister of Christ. 

The Greek word for baptism means: “To dip, to immerse, to submerge—and my favorite—to soak.” Baptism is, for all of us the bath of the Beloved, when God takes pleasure in soaking us—soaking us with water, soaking us with grace, soaking us with blessing.  When I read about Jesus’ baptism, what I understand is happening is very different than what traditional doctrines have explained.  Rather than saving us from original sin, Jesus’ baptism mirrors for us our original blessing—encouraging us to become servants of love—offering blessing and not judgment to others.  And despite the fact that we remain partial, sinful, fragile, imperfect people, our original blessing can empower us if we remember that we are baptized. 

What is most important about our text for today is how it ends.   Up until this time God would have been viewed in an ancient way, as being distant and vengeful.   But now things are different God has drawn near and everything has changed with Jesus being the Christ.   After this remarkable transformation—from thunder theology into tender theology, after the change of this abstract, awesome God into a fragile, flesh and blood God—after the Heavenly One decides to become earthly—it is then that the Creator God responds in a very particular way.   The Voice of God speaks once again. 

This Voice is warm and welcoming.  “You are my Son, the Beloved One; with you I am well pleased.” To the man in the mud, this Son who has become a servant, God speaks.  Even before Jesus has done anything noteworthy or worthwhile God praises him.  God affirms that Jesus is precious, that he is unique, and that he is loved— not for what he does but for who he is.  In this baptism scene, God echoes the divine delight and pleasure that was expressed in the very beginning days of creation.  After the creation of the sea and the dry land, God said, “It is good.” After the creation of the light and the dark, the star and sun and moon, God said, “It is good.” After the creation of the birds and the animals, the plants and the trees and the fish of the sea, God said, “it is very good.” After the creation of man and woman in God’s image, God said, “it is good.  It is very, very good.” After the baptism of Jesus, after this total immersion into the human condition, God says, “This is good.  This is delightful.  This is the Beloved, who brings me great pleasure.  This is very, very good.” So it is with each one of us when we are baptized.  We too are blessed as the Beloved.  We too bring pleasure to God. 

Each time we celebrate baptism, or anytime we reflect on and remember our baptism may we remember that we are always drenched with grace, each one of us has our original blessing—the waters of baptism that have washed over our lives.   Each one of us can be reminded of God’s Voice in our lives.  The voice that says “You are my child, the Beloved with whom I am well pleased.”

Let us remember our baptism, remember that we are blessed.  Remember that we belong.  Remember that we are the beloved.  And remember that it is a gracious God that has taken delight and pleasure in who we are and who we are becoming.  This profound gift changes us.  This profound Gift defines us.  This profound gift is what we have to share with the world.  How can we do anything else but be a blessing to others? How can we do anything else but find and name the beloved—to give to others a sense of belonging in God’s family? This is the Gift of this day.  This is the Good News of this day.  This is the call of this day.  And it is very, very good.   Amen.  

 “Vipers? Yipes! ” (Luke 3:7-18)
Intro:   Our New Testament lesson comes from Luke, in it we hear more from John the Baptist who is preparing the way for Jesus.  Within Israel, the voice of the prophets had long been silent.  Now comes one more prophet with a word for all. Let us listen to God’s Word as it comes to us.  ////

There is a cartoon I’ve enjoyed for years. Frank Ernest cartons.  There is one from a while back that shows Frank carrying a sandwich sign which said on one side “repent!” in capital letters and then on the back it said “please disregard this notice if you have already repented.”   Repenting has a bad name, I fear.  In an earlier sermon I asked you all to imagine how fast a Christmas party would clear out if you started talking about people’s thoughts about the second advent of Jesus.  Imagine doing a John the Baptist imitation and start hollering “Repent!  Repenting is about changing, and John is saying we need to change if Christ is going to enter our lives.

All four gospels lead us to deal with John the Baptist—and the lectionary brings his story to us each year in December—when the rest of the world is getting ready for celebration. John comes to us to confront us, to afflict us, to discomfort us and to remind us that most of our preparations for Christmas don’t prepare us for Christ at all. Luke’s version of the John story begins by placing this moment in history

I have often thought that John the Baptist is misnamed.  I think we should call him John the Wild Man, because he was well, wild.   His message was one that said again and again , “Repent.  “ John was a wild man and his preaching was full of challenge and confrontation.  One might say that John was one of the grouchiest preachers that ever lived. I would be grouchy too if my tailor used camel’s hair-and I lunched on locusts.  It would be enough to make anyone grouchy.  He was on a mission and we might well wonder who would want to listen to him?   But, surprisingly, the people of John’s time flocked to hear this confrontational message because they had hopes for a word that things could be different, they longed to hear a promise that things will be change. 

John called people to prepare for the coming of the Messiah, the coming of the great king, the coming of the king that was to be like the king that Isaiah dreamed of.  So when John the Baptist said, “Repent, “ he did not just mean for them to be sorry for the things they had done wrong.  What he meant was for them to change their ways, quit doing the wrongs of the past, so that the highways could be built to welcome the Messianic king.

The general crowds ask, “If the Messiah is coming, what must we do?” John says, “If you have two coats, share with the person who has none, and do the same with your food.”

Then the tax collectors came up. They wanted to be baptized and get ready for the Messiah, so they said, “What should we do?” “Don’t collect any more than the amount prescribed for you.” That is, live modestly and don’t exploit your neighbors for financial gain.

Then some soldiers came “What must we do?” John stared them down and said, “Don’t shake down any money from these people by threat or accusation, and be satisfied with the money you have.”

What should we do?  Sometimes to “repent” or go in a new direction means to stop doing one thing, and start doing another.

There is a wonderful story told of a family whose family life was disrupted
by the Second World War.  A young man went off to fight in the war and a few months after he left, his wife gave birth to their son, a son who was not to see his father for nearly four years.  During those years the mother taught the son to say his prayers each night and then after his prayers he would rise from the side of his bed and go over to the little table where there was a
photograph of his father.  He would kiss his father’s photograph and then go to bed.

The day finally came when the war was over and the father came home.  That first night mother and father went together to tuck the little boy into bed.  He said his prayers and when they were done, his mother said, “Now, kiss your father goodnight and get into bed.  “ The little boy jumps up from his knees and goes over to the table and kisses the picture and then goes to bed as his father waits with empty, open arms.  The little boy had something to learn. The little boy had some ways that were going to have to change if he were to enjoy the new reality which was the presence of a loving parent that he had never known.  Learning and repenting.  Learning and being different.  Learning and changing our ways.  That’s what John is saying to us. 

There is joy in this season—or at least the promise and possibility of joy—because, according to the Scriptures, the Christ whose compassion and justice judges us is also the Christ whose living spirit can change us and save us.  “Fear not,” said the angel, “I bring we good tidings of great joy which shall be to all the people, for unto we is born this day in the city of David a Savior who is Christ the Lord.”

One thing is pretty obvious.  We are not going to experience salvation if we feel no need to be saved.  Another way of saying that is this: If we are not conscious of the somber side of Christmas, of the darkness in our own heart, in our own attitudes, in our own words and behavior, in our own country and in the world at large, we cannot know anything of the joyful side of Christmas, the possibility of becoming a more compassionate, more caring, more gentle, more generous, more loving people.  Oh, we can have a Christmas that is more fun than the routine times of the year, that has more excitement in it because of the enjoyable family and social events and church and community things which we all enjoy; but we will not know anything about the real inward joy which this season holds within it until we confront and confess our own contribution to the darkness of life and then pray earnestly

There is great tension these days within the Christian world about many
things, but nothing is more troubling than the theological tension between grace and law, between acceptance and judgment, between God as Lover and God as Judge.  How can judgment and grace co-exist in the same place? it is—a very good question. It underlines the discomfort we all have with these John the Baptist stories. If God comes freely and graciously for all of us in the full humanity of Jesus, if God is born in us whether we deserve it or not—how come we have to do something in order to receive it? How come we have to repent in order to be forgiven? How come we have to change in order to receive God? What right does John—or anyone for that matter—have to judge us, to criticize us, to assume that we aren’t okay just the way we are? Well, the answer is, John shouldn’t and he doesn’t.

The words of John the Baptist are not words of criticism. They are words of choice. John is not judging our worth; he is inviting our wholeness. He is not criticizing our past; he is offering our future. John is communicating the paradox of our faith, that the free and lavish grace of God makes no difference unless we are accountable.

The unconditional love of God cannot find fertile soil unless we first uproot
the weeds in the wilderness of our souls. God does not judge us. John does
not judge us. Nor are we to judge each other. But the truth of the gospel is
that we must judge ourselves—we must face the truth of who we are and claim the hope of who we want to become. After we judge ourselves, after we honor this call to accountability, then we can receive God, as God recreates us. This is the work of Advent. This is the work of preparation. This is the work of repentance. This is the work of turning around to face the direction of  God.  What is the result?  We will see like never before how God is one with us. Amen.

 “Prepare a Way”  (Luke 3:1-6)

Intro:  In our reading this morning, Luke goes to great lengths to place John the Baptist in a concrete place and time.  From this specific point in history comes an eternal message, as  John says “Prepare, He is coming.”  //

Advent is a season of expectation and waiting.  It is a longing for something that has happened, but it is still not yet.  During this time of waiting for the birth of the Christ Child we do not sit idly by until December 25^th , passing time by saying “Merry Christmas” or Happy Holidays and do nothing else.  This time preceding Christmas, is a time for preparations, we are actively “doing what needs to be done, and getting ready.” 

It is almost cliché and passé to speak about the “busyness of the season”, how crazy schedules get and all the things that can feel like anything but holiday cheer.  Yes, there are cards to write, presents to buy, and fruitcakes to bake.  But this morning I want to look at another side of our preparations for Christmas.  Not the things that we feel are obligations that we perhaps dread, but rather the things we look forward to, the work that is not work. Those things we do as we get ready for Christmas that bring a special joy.  Traditions that still surprise us with the power of the feeling they bring.  I’d like to look at some of those moments that stir us and soften our hearts.

To do this I will ask your help.  I would like to you to reflect on your Christmas preparations and bring to mind the thing you look forward to doing most, and consider what it means to you.  Think for a moment about doing this special thing.   And if you would like, I’d invite you talk with a neighbor for a few minutes and to share them in a minute.  Take just a moment to do that now. 

We have just shared some of those things we do, each very personal, each very real and central to our experience of Christmas.  These are examples of things are done to prepare for the Advent of Christ.  The significance of the good feeling that comes with doing them should not be missed.  That feeling, that sense of warmth, the love and joy and peace that comes, is a road where God comes straight to us.  It is a direct connection. That is what I think John is talking about when he says prepare a way for the Lord.  (It is some of what Paul is speaking of Philippians when he writes of love overflowing and determining what really matters)

Advent is a time for us to do something so that God can come into our lives.  That doing can be any number of things, it could be setting up a village, or hanging a star.  It could be baking or praying.  It may be sitting in a favorite chair and remembering.  We are to repent of hard hearts and hard headedness.  and be open feeling something wonderful as God comes to meet us in human form.  

Last week we heard about Christ’s second Advent on a global scale.  When all will see God at the same time.  Advent happens on an individual scale as well.   Christ comes at those times when we stand in awe saying  “Here is our God”  “Here is my God.” 

The coming of the Lord is a joyous thing, for which we should prepare with gladness and thanks in our hearts.  Luke quotes just a portion of the text from Isaiah that provides the call to make a path for God to come.  I’d like to close by reading the full passage.  It is Isaiah 40: 1-11.

40:1  Comfort, O comfort my people, says your God.  Speak tenderly to Jerusalem, and cry to her that she has served her term, that her penalty is paid, that she has received from the Lord’s hand double for all her sins.  A voice cries out: “In the wilderness prepare the way of the LORD, make straight in the desert a highway for our God.  Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain.  Then the glory of the LORD shall be revealed, and all people shall see it together, for the mouth of the LORD has spoken.”  A voice says, “Cry out!” And I said, “What shall I cry?” All people are grass, their constancy is like the flower of the field.  The grass withers, the flower fades, when the breath of the LORD blows upon it; surely the people are grass.  The grass withers, the flower fades; but the word of our God will stand forever.   Get you up to a high mountain, O Zion, herald of good tidings; lift up your voice with strength, O Jerusalem, herald of good tidings, lift it up, do not fear; say to the cities of Judah, “Here is your God!”   See, the Lord GOD comes with might, and his arm rules for him; his reward is with him, and his recompense before him.  He will feed his flock like a shepherd; he will gather the lambs in his arms, and carry them in his bosom, and gently lead the mother sheep.

 “Anticipation” (Luke 21:25-36 )

Intro:  Today as we enter Advent, we begin the new church year.  The Christian calendar starts with the first Sunday of Advent.  As a curious twist, the first passage of the lectionary each year is usually about the “end of time.”   Our reading this morning comes from Luke, chapter 21. //

This Sunday begins the season of Advent.  It is the time that has been set aside for centuries for people to prepare anew for Christ’s coming at Christmas.  Advent is a Latin word that means “to come.”  The birth of Jesus Christ, the first time that God came to be with us in human form is rightly considered “Advent.”  And we are all familiar with the story of how Jesus came as a child.  But throughout the Bible God speaks of a return visit, a “coming again” of Christ.  The first Sunday in Advent has traditionally been set aside to consider the second coming or “advent” of our Lord.

There’s probably no Christian teaching that’s caused more excitement and confusion than what is often called the “second coming of Christ.”  As Christmas comes closer and the pace of preparation becomes more and more hectic, I can just imagine some saying, “I hope he does come and let’s just get it over with!”   There have been some interesting comparisons between frantic roaring shopping malls and the end of time but I won’t get into that.  

In one of my favorite Peanuts comic strips, Linus and Lucy are standing at the window looking out at the rain falling. Lucy says to Linus, “Boy, look at it  rain…What if it floods the earth?” Linus, the resident biblical scholar, answers, “It will never do that…in the ninth chapter of Genesis, God promised Noah that would never happen again, and the sign of the promise is the rainbow.” With a smile on her face, Lucy replies, “Linus, you’ve taken a great load off my mind.” To which Linus responds, “Sound theology has a way of doing that.”

“Sound theology,” the teachings of Jesus, will hopefully take a load off our minds about the second coming, but will also put a load on us – a load of discipleship and living in expectation.

This whole idea of Christ’s return, has been troublesome and confusing partly because of the kind of language the Bible uses to describe it. Scholars call passages like this one from Luke “apocalyptic literature”.  We find this style of writing in the Books of Daniel  and Revelation as well. It is a style that uses vivid, striking images to convey a message of hope and faith. It was used especially during times when God’s people were being severely oppressed.

Apocalyptic literature is heavily concerned with the movement from bondage to freedom.  And God’s preoccupation with bondage never ceases.  God is always acting.  But how God acts is never fully understood.  The signs in the stars and sun are hard to make sense of.  But this story brought hope to those who first read it.  The writer of Luke had a good sense of oppression.  He would have seen firsthand the Roman occupation of Jerusalem and the destruction of the city.  He would have seen Jews being forced to tear down the Temple with their own hands.  He would have seen all kinds of things that might look like the end of the world in the worst ways and yet he looked forward to the end time with hope, and expectation.   

While we today do not fully understand it.  We too, can still take hope from it.  We can  understand it’s essential message. When you put it all together, it’s saying,  “No matter how bad it looks, don’t give up the faith.  God is in control.  God is coming.”

I think that the church makes two mistakes in regard to the teaching of Christ’s return.

First, some do become obsessed with it. In fact, many claim to know too much about it. It’s not a bit confusing to them. They can pull out their charts, graphs and timetables to give you a very logical explanation about when the exact date is.  There have been a number of religious leaders that have convinced others to sell all they have because the second coming was coming in 1989, or 92, or 2016.  They have all been wrong so far. 

Reinhold Neibuhr, a Christian scholar, once said, “Some people claim to know the temperature of hell and the furniture of heaven.” The thing is we don’t.   Jesus said in Mark, the angels do not know, nor the Son.  And when he was asked in Acts 1 when the end times would take place, he tells them, “It is not for you to know the times or periods  that God has set.  We are not going to know.   But we are to live as though it could happen anytime. 

The other mistake the church makes is in treating this teaching too lightly or dismissing it altogether. Some see it as an outdated doctrine that causes more trouble and confusion than its worth. It’s no longer relevant for us.  To ignore it would be to miss a central truth to our faith.  If God is not coming again, if there is not somewhere, someday a completion of God’s will and work, where does that leave us? 

“Our task, in connection with the second coming, is neither denial on the one hand nor precise dating on the other, but simple obedience to  witness and to work now, doing the tasks which are within our scope.”  That’s the message. We are to live in expectation and anticipation that it could be. 

I do not believe that it was the desire of Jesus that talk of a second advent be frightening, or confusing. To the contrary, it is meant be a source of hope and assurance, a great stimulus to deeper discipleship, if we look at it with new eyes.  Eyes that can see the leaves of summer even in the midst of winter.  The fig tree that Jesus speaks of is a consoling image of God’s garden coming to life, a new creation about to spring forth.  This green and fruitful view of the future is very comforting in the midst of chaos; hope in the midst of chaos is a sign of faith.  We are people of faith. 

There are lots of signs of distress and problems with the world.  But here before us is an invitation to stand with our heads high in the middle of it all, and hold fast to the truth that God will come to meet us.  That “coming” that took place once in Bethlehem, it will take place on a world scale at some point in the future.

It is getting harder and harder to be a Christian these days, especially at Christmas.  If you said to someone at the office Christmas party what do you think about Christ coming again, you’d be standing by yourself pretty soon.   Many people have a hard enough time with the idea of God coming the first time.  It can be hard to see the joy and the wonder.  As we enter this time of advent.  Do we see God at the center of all this and do we see truth in the possibility of God’s coming again?  That is what we face in the reading this morning.  Do we think God will come again?  Do we live that way? 

This Advent season, let us be open to saying maybe.  Maybe it’s possible that God will come again.  It seems impossible to those outside the faith, it sounds impossible to many within the faith as well.  It is a rather “fantastic” idea.  But it is fantastic enough that all across the world there are preachers preaching about this, there are people who could be elsewhere, who are listening to them, hymns are being sung, prayers are being offered and it is fantastic that in a world like ours people still say at least maybe to the possibility of God at all.  But we do.  Thanks be to God who lives and reigns and will come again.   Amen.

“Auto-Pilate”  (John 18:33-38)

Intro:  Our reading this morning tells of Jesus’ encounter with Pilate.  It will be the day of his crucifixion.  When Pilate asks Jesus “are you a king?”  He couldn’t understand the answer Jesus gave us.  ///

Rarely do I feel the need to offer a warning or an explanation in advance of my sermons, today I feel I should mention that I have a pilots license, I used to fly little cessnas and sailplanes.  And I seem to think it is endlessly funny that “Pilate” the Roman governor, and “Pilot” the guy who flys a plane, sound the same. 

(Skit)  “Pilot to copilot, pilot to copilot come in please.  Pilot to copilot, can you read me?  Where is that twin brother of mine?  I guess I’ll just have to fly this plane alone.  I’m used to making all the decisions anyway.  I am the emperor’s representative in the occupied territory of Judea.  That’s where I’m going back to today.  Now Judea is not the most desirable of assignments, I know but I run it.  I’m governor.   I plan to work my way up in time, so I want to do a good job.  I need to be on site for the upcoming Jewish Passover, I’ve found it helps keep the peace if I’m there.  Excuse me, I better check in with ground control.  “Ground, this is Centurion 7913G ready for departure.  Runway 13 right.”  I’ll just get this off the ground and we’ll be on our way.  I’m looking forward to getting back, my wife Claudia is in Judea now.  She says I work too much and that I’m away too often.  But whenever I go away, she leaves a light on.  Although I worry about our relationship, the light she leaves on keeps getting smaller and smaller.  First it was the front porch light, then the living room light.  Now she just leaves the little one on the stove lit.  The pilot light.   Enough about that.  Let’s talk flying.   I love flying.  You pull up, and you go up, you push down and you go down.  Cause, effect.  It’s all rational and understandable.   There is a precision to it.  That’s what I like, things that make sense.  It’s easy to make decisions up here because you know what will happen.

There is no way to overstate the power and drama of our scripture, this moment as Jesus came before Pilate.  Jesus knew what was going to happen, how the world was about to change, Pilate did not.  Here are two men with some things in common, and one huge difference.  They were both about the same age, both of them passionate, committed, opinionated about what they believed.  They could be bullheaded at times, too.  I imagine they were both quite intelligent.  All these things one could suppose they shared in common.  The thing that divided them so far apart, was how they thought.

Jesus was a Jew.  Pilate was a Roman.  And Pilate never understood the Jews.  That must have drove him nuts.  He was sent on assignment to Judea to be the over seer of the Roman occupation and he had to deal with such different culture.  As a Roman he prized reason and logic, straight forward questions with straight forward answers.  Cause and effect, rules and regulation.  Just get the system set up and maintain it.  Ask a question and expect an answer that is to the point. 

The Jews however, would answer questions with stories, or worse yet even more questions.  Think of how Jesus would often teach in parables and how wide open parables are to varying interpretations.  The scribes brought Jesus before Pilate without really answering the question of “what has he done wrong”  They bring him forward and say “kill him, he is blaspheming.” 

Jesus is brought before Pilate, and Pilate wants to do what is appropriate and necessary.  Although Jewish life was seen as having little or no value, he did not want to order an execution with no reason.  Blasphemy was not a Roman crime.    

The high priests then accuse Jesus of leading a revolt against the emperor in Rome.  They said he claimed to be a King.  Kings and emperors.  Pilate knew about those.  And if Jesus was leading a revolt that would be a crime.  But this man did not act like a king or revolutionary.  So Pilate asks Jesus directly.  “Are you the king of the Jews?  Jesus replies “my Kingdom is not of this world.” 

He wasn’t saying that it was a kingdom off in the clouds somewhere, a kingdom literally “out of this world.”  Jesus went on to elaborate the kinds of kingdoms that Pilate knew all about.  Ones that depend on raw power, that are maintained by force. 

If Jesus were an earthly king his followers would have fought to protect him.  In fact, Peter had just tried to do that in the garden.  But Jesus told him to put away his sword.  The kingdom he belonged to was different. 

In that circular, poetic style of his, Jesus was telling Pilate “The kingdom I belong to is not like the kingdoms of this world.  It’s not even a kingdom as humans usually understand kingdoms. 

As long as we think about the kingdom of God in a geographical of territorial way, as we think about the Roman Empire or the country of the United States, we’re always going to think of God’s kingdom as being somewhere or sometime. 

But Jesus said, “my kingdom is not of this world.  If it is not somewhere what can it be?  Every king we know has a kingdom.  Whether it is the king of England, the ring of rock and roll, even the lion king had a particular time and place that defined the kingdom. 

Jesus was at the day of his death.  Throughout his whole life he knew, he believed, that in him the kingdom had come.  Jesus lived on earth, but he lived as no one else ever has, in God’s kingdom.  Everything he did, and said and lived, he revealed the love, the influence and the grace of God. 

Pilate asks “what is truth”  Jesus lived the answer.  God’s kingdom exists in people and God’s Kingdom is most visible in him.  If we can stop thinking of the Kingdom as somewhere, or sometime, and start thinking of it as someone, a whole lot of what Jesus said will make a lot more sense.  If we can get beyond our seeking logical reasoned answers, if we can turn off our “auto-pilots” that guide us though a cause and effect universe.  Then we can begin to see the truth is not “an idea with merit.”  Truth is felt, it is acted out and enacted in life.  Truth in Hebrew means more literally “trustworthy” or “faithful” and it is a term more descriptive of a person than any intellectual proposition. 

Pilate asks what is truth.  Jesus’ word’s are describing who is truth.  Earlier in the Gospel Jesus says “I am the way the truth and the life.” 

In his institutes on religion, John Calvin reminds us “To see the kingdom of God is to inherit it… But those who identify the kingdom of God with heaven are mistaken; the kingdom means rather the spiritual life, which begins in this life by faith, and in which we grow daily as we progress in constant faith.   

As we pushed back from Thanksgiving tables, let us be thankful not for all the things in our lives, but all the blessing, all the signs of the Kingdom that come to us through people, relationships.  Let us be thankful for the truth that is not found out there, but within us.  As God is in us.  Amen.