Sermon Illustration

Weekly Sermon Illustration: Joseph and His Brothers

In our blog post every Monday we select a reading from the Revised Common Lectionary for the upcoming Sunday, and pair it with a Frederick Buechner reading on the same topic.

Next Sunday we will celebrate the Tenth Sunday after Pentecost. Here is this week's reading from the book of Genesis: 

 

Genesis 37:1-4, 12-28

Jacob settled in the land where his father had lived as an alien, the land of Canaan. This is the story of the family of Jacob. Joseph, being seventeen years old, was shepherding the flock with his brothers; he was a helper to the sons of Bilhah and Zilpah, his father's wives; and Joseph brought a bad report of them to their father. Now Israel loved Joseph more than any other of his children, because he was the son of his old age; and he had made him a long robe with sleeves. But when his brothers saw that their father loved him more than all his brothers, they hated him, and could not speak peaceably to him. Now his brothers went to pasture their father's flock near Shechem. And Israel said to Joseph, "Are not your brothers pasturing the flock at Shechem? Come, I will send you to them." He answered, "Here I am." So he said to him, "Go now, see if it is well with your brothers and with the flock; and bring word back to me." So he sent him from the valley of Hebron. He came to Shechem,  and a man found him wandering in the fields; the man asked him, "What are you seeking?" "I am seeking my brothers," he said; "tell me, please, where they are pasturing the flock." The man said, "They have gone away, for I heard them say, 'Let us go to Dothan.'" So Joseph went after his brothers, and found them at Dothan. They saw him from a distance, and before he came near to them, they conspired to kill him. They said to one another, "Here comes this dreamer. Come now, let us kill him and throw him into one of the pits; then we shall say that a wild animal has devoured him, and we shall see what will become of his dreams." But when Reuben heard it, he delivered him out of their hands, saying, "Let us not take his life." Reuben said to them, "Shed no blood; throw him into this pit here in the wilderness, but lay no hand on him"—­that he might rescue him out of their hand and restore him to his father. So when Joseph came to his brothers, they stripped him of his robe, the long robe with sleeves that he wore; and they took him and threw him into a pit. The pit was empty; there was no water in it. Then they sat down to eat; and looking up they saw a caravan of Ishmaelites coming from Gilead, with their camels carrying gum, balm, and resin, on their way to carry it down to Egypt. Then Judah said to his brothers, "What profit is it if we kill our brother and conceal his blood? Come, let us sell him to the Ishmaelites, and not lay our hands on him, for he is our brother, our own flesh." And his brothers agreed. When some Midianite traders passed by, they drew Joseph up, lifting him out of the pit, and sold him to the Ishmaelites for twenty pieces of silver. And they took Joseph to Egypt.

 

The following excerpt was originally published in Peculiar Treasures and later in Beyond Words:

Joseph's brothers tried to murder him by throwing him into a pit, but if they had ever been brought to trial, they wouldn't have needed Clarence Darrow to get them an acquittal in any court in the land. Not only did Joseph have offensive dreams in which he was Mr. Big and they were all groveling at his feet, but he recounted them in sickening detail at the breakfast table the next morning. He was also his father's pet, and they seethed at the sight of the many-colored coat he flaunted while they were running around in T-shirts and dirty jeans.

After tossing him into the pit, the brothers decided to tell Jacob, their father, that his fair-haired boy had had a fatal tangle with bobcats, and in order to convince him they produced a shirt that they'd dipped in goat's blood. Jacob was convinced, and they didn't even have to worry too much about the lie they'd told him because by the time they got around to telling it, they figured that one way or another it, or something like it, must have come true.

Unknown to them, however, Joseph was rescued from the pit by some traveling salesmen who happened to be passing by and eventually wound up as a slave in Egypt, where he was bought by an army man named Potiphar. He got into trouble over an embarrassing misunderstanding with Potiphar's prehensile wife and did some time in jail for it as a result, but Pharaoh got wind of the fact that he was big on dream interpretations and had him sprung to see what he could do with a couple of wild ones he'd had himself. When Joseph passed with flying colors, Pharaoh promoted him to be head of the Department of Agriculture and eventually his right-hand man.

Years later, Joseph's brothers, who had long since succeeded in putting him out of their minds, turned up in Egypt too, looking for something to eat because they were having a famine back home. Joseph knew who they were right off the bat, but because he was wearing his fancy uniform and speaking Egyptian, they didn't recognize him.

Joseph couldn't resist getting a little of his own back for a while. He pretended he thought they were spies. He gave them some grain to take home, but made one of them stay behind as a hostage. He planted some silverware in their luggage and accused them of copping it. But though with part of himself he was presumably getting a kick out of all this, with another part he was so moved and pleased to be back in touch with his own flesh and blood after so long that every once in a while he had to get out of the room in a hurry so they wouldn't see how choked up he was and discover his true identity.

Finally he'd had enough. He told them who he was, and they all fell into each other's arms and wept. He then invited them to come live with him in Egypt and to bring old Jacob along with them too, who was so delighted to find Joseph alive after all these years that he didn't even seem too upset about the trick that had been played on him with the bloody shirt.

The real moment of truth came, however, when Jacob finally died. Generous and forgiving as Joseph had been, his brothers couldn't avoid the nasty suspicion that once the old man wasn't around anymore to put in a good word for them, Joseph might start thinking again about what it had felt like when they tossed him into that pit and decide to pay them back as they deserved. So they went to see him, fell down on their knees, and begged his pardon.

Joseph's answer rings out like a bell. "Don't be scared. Of course you're pardoned," he said. "Do you think I'm God to grovel before me like that?" In the old days, of course, God was just who he'd rather suspected he was and the dreams in which they groveled were his all-time favorites.

Almost as much as it is the story of how Israel was saved from famine and extinction, it is the story of how Joseph was saved as a human being. It would be interesting to know which of the two achievements cost God the greater effort and which was the one he was prouder of.

Weekly Sermon Illustration: The Gospel as Comedy

In our blog post every Monday we select a reading from the Revised Common Lectionary for the upcoming Sunday, and pair it with a Frederick Buechner reading on the same topic.

Next Sunday we will celebrate the Ninth Sunday after Pentecost. Here is this week's reading from the gospel of Matthew: 

 

Matthew 14:13-21

Now when Jesus heard this, he withdrew from there in a boat to a deserted place by himself. But when the crowds heard it, they followed him on foot from the towns. When he went ashore, he saw a great crowd; and he had compassion for them and cured their sick. When it was evening, the disciples came to him and said, "This is a deserted place, and the hour is now late; send the crowds away so that they may go into the villages and buy food for themselves." Jesus said to them, "They need not go away; you give them something to eat." They replied, "We have nothing here but five loaves and two fish." And he said, "Bring them here to me." Then he ordered the crowds to sit down on the grass. Taking the five loaves and the two fish, he looked up to heaven, and blessed and broke the loaves, and gave them to the disciples, and the disciples gave them to the crowds. And all ate and were filled; and they took up what was left over of the broken pieces, twelve baskets full. And those who ate were about five thousand men, besides women and children.

 

The following excerpt is from Telling the Truth: The Gospel as Tragedy, Comedy, and Fairy Tale:

Paul was the first one who dared come out with it when he wrote the church at Corinth about the folly of the Gospel and said, "We preach Christ crucified, a stumbling block to Jews and a folly" (1 Cor. 1:23) to everybody else, the comedy of what we preach, in other words: Christ's whole life a kind of comedy. When Christ was born in the darkness of the night, the sky was lit by a multitude of the heavenly host singing him into life with their great hymn. But even the ones who knew about it, even his own mother and brother, seem to have forgotten it soon enough so that when he came to Nazareth sounding like a Messiah, they thought he'd gone off the deep end and started to throw him off the edge of a cliff to demonstrate their point graphically. He galvanized thousands with his miracles—healing and casting out demons and feeding a whole ballpark with his five loaves and two fish—but, like Chinese food, the miracles didn't stick to their ribs so that he might as well have saved his strength for all the lasting good they did. He spoke in words that nobody much seems to have understood, least of all the disciples, and when he spoke of the necessity of his death, even Peter told him he was going too far. At the last meal he ever ate with his friends when the goon squad was already laying for him in the shadows and all Hell was about to break loose, the great confidence with which he says, "Be of good cheer, I have overcome the world" (John 16:33) becomes the great confidence of Charlie Chaplin as the little tramp standing there so jaunty and hopeful in his baggy pants and derby hat while the whole world he has overcome threatens to crash down on him like a pail of water balanced on the top of a door. When finally they string him up, they do it for the wrong reasons and string him up as a nationalist revolutionary when the only revolution he is after is a revolution of the human heart and his concern is ultimately for all nations. Even the resurrection has a kind of comedy to it. His closest followers dismiss it out of hand at first as an old wives' tale, and when Mary Magdalen comes upon him in the dim half-light of dawn, she mistakes him for the gardener of all people. The red marks on his hands are where he is holding roses. The trouble he is having with his feet comes from miles of patrolling the gravel walks to pick up gum wrappers with a pointed stick.

"A stumbling block to the Jews and folly to the Gentiles" (l Cor. 1:23), Paul writes, because it is truth. The folly of preaching Christ crucified, preaching the king who looks like a tramp, the prince of peace who looks like the prince of fools, the lamb of God who ends like something hung up at the butcher's. Dostoevski echoes this when he writes a novel about Christ as a Russian prince and calls it The Idiot. The painter Rouault echoes it when he paints Christ as a clown. The musical Godspell echoes it by rigging him out as if for a three-ring circus in white-face and acrobat's tights. The theologian Kierkegaard echoes it by ringing endless changes on the words "Come unto me all you who labor and are heavy laden and I will give you rest" as the words of the lowly and helpless one who would seem to have least to offer being at the same time the high and mighty one who crazily claims to have most to offer. 

Weekly Sermon Illustration: God's Love

In our blog post every Monday we select a reading from the Revised Common Lectionary for the upcoming Sunday, and pair it with a Frederick Buechner reading on the same topic.

Next Sunday we will celebrate the Eighth Sunday after Pentecost.  Here is this week's reading from the book of Romans: 

 

Romans 8:26-39

Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. We know that all things work together for good for those who love God, who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified. What then are we to say about these things? If God is for us, who is against us? He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else? Who will bring any charge against God's elect? It is God who justifies. Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us. Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, "For your sake we are being killed all day long; we are accounted as sheep to be slaughtered." No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

 

The following are excerpts from various Buechner books where he describes God's love for us:

We are above all things loved—that is the good news of the gospel—and loved not just the way we turn up on Sundays in our best clothes and on our best behavior and with our best feet forward, but loved as we alone know ourselves to be, the weakest and shabbiest of what we are along with the strongest and gladdest. To come together as people who believe that just maybe this gospel is actually true should be to come together like people who have just won the Irish Sweepstakes. It should have us throwing our arms around each other like people who have just discovered that every single man and woman in those pews is not just another familiar or unfamiliar face but is our long-lost brother and our long-lost sister because despite the fact that we have all walked in different gardens and knelt at different graves, we have all, humanly speaking, come from the same place and are heading out into the same blessed mystery that awaits us all. This is the joy that is so apt to be missing, and missing not just from church but from our own lives—the joy of not just managing to believe at least part of the time that it is true that life is holy, but of actually running into that holiness head-on. [Secrets in the Dark]

But the God who is in Jesus loves no matter what the cost because that is the innermost secret of his nature, and he enjoins all men to do likewise because it is also the innermost secret of theirs. [The Faces of Jesus]

In the long run, whether you call on him or don't call on him, God will be present with you. [originally from Now and Then and later in Listening to Your Life]

I was walking along Central Park South near Columbus Circle at the foot of the park when a middle-aged black woman came toward me going the other way. Just as she passed me, she spoke. What she said was, "Jesus loves you." That is what she said: "Jesus loves you," just like that. She said it in as everyday a voice as if she had been saying good morning, and I was so caught off guard that it wasn't till she was lost in the crowd that I realized what she had said and wondered if I could possibly ever find her again and thank her, if I could ever catch up with her and say, "Yes. If I believe anything worth believing in this whole world, I believe that. He loves me. He loves you. He loves the whole doomed, damned pack of us." [originally from The Clown in the Belfry and later in Secrets in the Dark]

What is both Good and New about the Good News is the wild claim that Jesus did not simply tell us that God loves us even in our wickedness and folly and wants us to love each other the same way and to love him too, but that if we will let him, God will actually bring about this unprecedented transformation of our hearts himself. [originally published in Wishful Thinking and later in Beyond Words]

Weekly Sermon Illustration: Jacob

In our blog post every Monday we select a reading from the Revised Common Lectionary for the upcoming Sunday, and pair it with a Frederick Buechner reading on the same topic.

Next Sunday we will celebrate the Seventh Sunday after Pentecost.  Here is this week's reading from the book of Genesis:

 

Genesis 28:10-17

 

Jacob left Beer-sheba and went toward Haran. He came to a certain place and stayed there for the night, because the sun had set. Taking one of the stones of the place, he put it under his head and lay down in that place. And he dreamed that there was a ladder set up on the earth, the top of it reaching to heaven; and the angels of God were ascending and descending on it. And the LORD stood beside him and said, "I am the LORD, the God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and to your offspring; and your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring. Know that I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you." Then Jacob woke from his sleep and said, "Surely the LORD is in this place—and I did not know it!" And he was afraid, and said, "How awesome is this place! This is none other than the house of God, and this is the gate of heaven.”

The following excerpt was originally published Peculiar Treasures and later in Beyond Words:

The book of Genesis makes no attempt to conceal the fact that Jacob was, among other things, a crook. What's more, you get the feeling that whoever wrote up his seamy adventures got a real kick out of them.

Twice he cheated his lame-brained brother, Esau, out of what was coming to him. At least once he took advantage of the blindness of his old father, Isaac, and played him for a sucker. He outdid his double-crossing father-in-law, Laban, by conning him out of most of his livestock and, later on, when Laban was looking the other way, by sneaking off with not only both the man's daughters, but just about everything else that wasn't nailed down including his household gods. Jacob was never satisfied. He wanted the moon, and if he'd ever managed to bilk heaven out of that, he would have been back the next morning for the stars to go with it. But then one day he learned a marvelous lesson in a marvelous and unexpected way.

It happened just after he'd ripped Esau off for the second time and was making his getaway into the hill country to the north. When sunset came and nobody seemed to be after him, he decided that it was safe to camp out for the night and, having left in too much of a hurry to take his bedroll with him, tucked a stone under his head for a pillow and prepared to go to sleep. You might think that what happened next was that he lay there all night bug-eyed as a result of his guilty conscience or, if he did finally manage to drop off, that he was tormented by conscience-stricken dreams, but neither of these was the case. Instead, he dropped off like a baby in a cradle and dreamed the kind of dreams you would have thought were reserved for the high saints.

He dreamed that there was a ladder reaching up to heaven and that there were angels moving up and down it with golden sandals and rainbow-colored wings and that standing somewhere above it was God himself. And the words God spoke in the dream were not the chewing-out you might have expected, but something altogether different. God told Jacob that the land he was lying on was to belong to him and his descendants and that someday his descendants would become a great nation and a great blessing to all the other nations on earth. And as if that wasn't enough, God then added a personal P.S. by saying, "Behold, I am with you and will keep you wherever you go."

It wasn't holy hell that God gave him, in other words, but holy heaven, not to mention the marvelous lesson thrown in for good measure. The lesson was, needless to say, that even for a dyed-in-the-wool, double-barreled con artist like Jacob there are a few things in this world you can't get but can only be given, and one of these things is love in general, and another is the love of God in particular.

Jacob didn't have to climb his ladder to bilk heaven of the moon and the stars, even if that had been possible, because the moon and the stars looked like peanuts compared to what God and the angels were using the ladder to hand down to him for free.

Another part of the lesson was that, luckily for Jacob, God doesn't love people because of who they are, but because of who God is. "It's on the house" is one way of saying it and "It's by grace" is another, just as it was by grace that it was Jacob of all people who became not only the father of the twelve tribes of Israel, but the many-times great-grandfather of Jesus of Nazareth, and just as it was by grace that Jesus of Nazareth was born into this world at all.

Genesis 25:24-28:17

Weekly Sermon Illustration: Praise

In our blog post every Monday we select a reading from the Revised Common Lectionary for the upcoming Sunday, and pair it with a Frederick Buechner reading on the same topic.  

  

Next Sunday we will celebrate the Fifth Sunday after Pentecost.  Here are readings from the book of Psalms: 

 

Psalm 65:1-2, 148:1-4 

 

Praise is due to you, O God, in Zion; and to you shall vows be performed, O you who answer prayer! To you all flesh shall come. 

 

Praise the Lord!  Praise the Lord from the heavens; praise him in the heights above.  Praise him, all angels; praise him, all his heavenly hosts.  Praise him, sun and moon; praise him, all you shining stars.  Praise him, you highest heavens and you waters above the skies. 

 

The following excerpt was originally published in Wishful Thinking and later in Beyond Words: 

 

You praise the heartbreaking beauty of Jessye Norman singing the Vier Letzte Lieder of Richard Strauss. You praise the new puppy for making its offering on the lawn for once instead of on the living-room rug. Maybe you yourself are praised for some generous thing you have done. In each case, the praise that is handed out is a measured response. It is a matter of saying something to one degree or another complimentary, with the implication that if Jessye Norman's voice had sprung a leak or the puppy hadn't made it outside in time or your generous deed turned out to be secretly self-serving, a different sort of response altogether would have been called for. 

 

The way Psalm 148 describes it, praising God is another kettle of fish altogether. It is about as measured as a volcanic eruption, and there is no implication that under any conceivable circumstances it could be anything other than what it is. The whole of creation is in on the act—the sun and moon, the sea, fire and snow, Holstein cows and white-throated sparrows, old men in walkers and children who still haven't taken their first step. Their praise is not chiefly a matter of saying anything, because most of creation doesn't deal in words. Instead, the snow whirls, the fire roars, the Holstein bellows, the old man watches the moon rise. Their praise is not something that at their most complimentary they say, but something that at their truest they are. 

 

We learn to praise God not by paying compliments, but by paying attention. Watch how the trees exult when the wind is in them. Mark the utter stillness of the great blue heron in the swamp. Listen to the sound of the rain. Learn how to say "Hallelujah" from the ones who say it right. 

Weekly Sermon Illustration: Remember Me Not For the Ill I've Done

In our blog post every Monday we select a reading from the Revised Common Lectionary for the upcoming Sunday, and pair it with a Frederick Buechner reading on the same topic. 

Next Sunday we will celebrate the Fifth Sunday after Pentecost.  Here is this week’s reading from the book of Romans: 

 

Romans 7:15-25a 

I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree that the law is good. But in fact it is no longer I that do it, but sin that dwells within me. For I know that nothing good dwells within me, that is, in my flesh. I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do. Now if I do what I do not want, it is no longer I that do it, but sin that dwells within me. So I find it to be a law that when I want to do what is good, evil lies close at hand. For I delight in the law of God in my inmost self, but I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members. Wretched man that I am! Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord! 

 

The following excerpt was originally published in Godric and later in Listening to Your Life: 

OH LORD, THE coolness of the river's touch! The way it mirrored back the clouds as if I bathed in sky. I waded out to where the water reached my neck, my beard outspread, my garments floating free. I let my hands bob up like corks. At sixteen stone or more, I felt I had, myself, no weight at all. The soul, set free from flesh at last, must know such peace.  

And oh, the heart, the heart! In Jordan to my chin, I knew not if I laughed or wept but only that the untold weight of sin upon my heart was gone. I ducked my head beneath, and in the dark I thought I heard that porpoise voice again that spoke to me the day I nearly drowned in Wash. "Take, eat me, Godric, to thy soul's delight. Hold fast to him who gave his life for thee and thine." When I came up again, I cried like one gone daft for joy.  

"Be fools for Christ," said the Apostle Paul, and thus I was thy bearded Saxon fool and clown for sure. Nothing I ever knew before and nothing I have ever come to know from then till now can match the holy mirth and madness of that time. Many's the sin I've clipped to since. Many's the dark and savage night of doubt. Many's the prayer I haven't prayed, the friend I've hurt, the kindness left undone. But this I know. The Godric that waded out of Jordan soaked and dripping wet that day was not the Godric that went wading in.  

O Thou that asketh much of him to whom thou givest much, have mercy. Remember me not for the ill I've done but for the good I've dreamed. Help me to be not just the old and foolish one thou seest now but once again a fool for thee. Help me to pray. Help me whatever way thou canst, dear Christ and Lord. Amen. 

Weekly Sermon Illustration: Abraham

In our blog post every Monday we select a reading from the Revised Common Lectionary for the upcoming Sunday, and pair it with a Frederick Buechner reading on the same topic. 

Next Sunday we will celebrate the Fourth Sunday after Pentecost.  Here is this week’s reading from the book of Genesis: 

 

Genesis 22:1-14 

After these things God tested Abraham. He said to him, "Abraham!" And he said, "Here I am." He said, "Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains that I shall show you." So Abraham rose early in the morning, saddled his donkey, and took two of his young men with him, and his son Isaac; he cut the wood for the burnt offering, and set out and went to the place in the distance that God had shown him. On the third day Abraham looked up and saw the place far away. Then Abraham said to his young men, "Stay here with the donkey; the boy and I will go over there; we will worship, and then we will come back to you." Abraham took the wood of the burnt offering and laid it on his son Isaac, and he himself carried the fire and the knife. So the two of them walked on together. Isaac said to his father Abraham, "Father!" And he said, "Here I am, my son." He said, "The fire and the wood are here, but where is the lamb for a burnt offering?" Abraham said, "God himself will provide the lamb for a burnt offering, my son." So the two of them walked on together. When they came to the place that God had shown him, Abraham built an altar there and laid the wood in order. He bound his son Isaac, and laid him on the altar, on top of the wood. Then Abraham reached out his hand and took the knife to kill his son. But the angel of the LORD called to him from heaven, and said, "Abraham, Abraham!" And he said, "Here I am." He said, "Do not lay your hand on the boy or do anything to him; for now I know that you fear God, since you have not withheld your son, your only son, from me." And Abraham looked up and saw a ram, caught in a thicket by its horns. Abraham went and took the ram and offered it up as a burnt offering instead of his son. So Abraham called that place "The LORD will provide"; as it is said to this day, "On the mount of the LORD it shall be provided." 

 

The following excerpt was originally published in Peculiar Treasures and later in Beyond Words: 

If a schlemiel is a person who goes through life spilling soup on people and a schlemozzle is the one it keeps getting spilled on, then Abraham was a schlemozzle. It all began when God told him to go to the land of Canaan, where he promised to make him the father of a great nation, and he went. 

The first thing that happened was that his brother-in-law Lot took over the rich bottomland, and Abraham was left with the scrub country around Dead Man's Gulch. The second thing was that the prospective father of a great nation found out his wife couldn't have babies. The third thing was that when, as a special present on his hundredth birthday, God arranged for his wife, Sarah, to have a son anyway, it wasn't long before he told Abraham to go up into the hills and sacrifice him. It's true that at the last minute God stepped in and said he'd only wanted to see if the old man's money was where his mouth was, but from that day forward Abraham had a habit of breaking into tears at odd moments, and his relationship with his son Isaac was never close. 

In spite of everything, however, he never stopped having faith that God was going to keep his promise about making him the father of a great nation. Night after night, it was the dream he rode to sleep on—the glittering cities, the up-to-date armies, the curly-bearded kings. There was a group photograph he had taken not long before he died. It was a bar mitzvah, and they were all there down to the last poor relation. They weren't a great nation yet by a long shot, but you'd never know it from the way Abraham sits enthroned there in his velvet yarmulke with several great-grandchildren on his lap and soup on his tie. 

Even through his thick lenses, you can read the look of faith in his eye, and more than all the kosher meals, the ethical culture societies, the shaved heads of the women, the achievements of Maimonides, Einstein, Kissinger, it was that look that God loved him for and had chosen him for in the first place. 

"They will all be winners, God willing. Even the losers will be winners. They'll all get their names up in lights," say the old schlemozzle's eyes. 

"Someday—who knows when?—I'll be talking about my son, the Light of the World." 

Weekly Sermon Illustration: Hagar

In our blog post every Monday we select a reading from the  Revised Common Lectionary for the upcoming Sunday, and pair it with a Frederick Buechner reading on the same topic. 

Next Sunday we will celebrate the Third Sunday after Pentecost.  Here is this week’s reading from the book of Genesis: 

 

Genesis 21:8-21

The child grew, and was weaned; and Abraham made a great feast on the day that Isaac was weaned. But Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, playing with her son Isaac. So she said to Abraham, "Cast out this slave woman with her son; for the son of this slave woman shall not inherit along with my son Isaac." The matter was very distressing to Abraham on account of his son. But God said to Abraham, "Do not be distressed because of the boy and because of your slave woman; whatever Sarah says to you, do as she tells you, for it is through Isaac that offspring shall be named for you. As for the son of the slave woman, I will make a nation of him also, because he is your offspring." So Abraham rose early in the morning, and took bread and a skin of water, and gave it to Hagar, putting it on her shoulder, along with the child, and sent her away. And she departed, and wandered about in the wilderness of Beer-sheba. When the water in the skin was gone, she cast the child under one of the bushes. Then she went and sat down opposite him a good way off, about the distance of a bowshot; for she said, "Do not let me look on the death of the child." And as she sat opposite him, she lifted up her voice and wept. And God heard the voice of the boy; and the angel of God called to Hagar from heaven, and said to her, "What troubles you, Hagar? Do not be afraid; for God has heard the voice of the boy where he is. Come, lift up the boy and hold him fast with your hand, for I will make a great nation of him." Then God opened her eyes and she saw a well of water. She went, and filled the skin with water, and gave the boy a drink. God was with the boy, and he grew up; he lived in the wilderness, and became an expert with the bow. He lived in the wilderness of Paran; and his mother got a wife for him from the land of Egypt. 

 

The following excerpt was originally published in Peculiar Treasures and later in Beyond Words

Sarah couldn't have children, so she persuaded her husband, Abraham, to have a child with her lady's maid Hagar instead. Abraham and Hagar both proved willing, and soon a child was on the way. 

As you'd think one of them might have foreseen, however, there are certain problems inherent in a ménage à trois that are not solved by the prospect of its becoming a ménage à quatreAu contraire.   

Weekly Sermon Illustration: Hope

In our blog post every Monday we select a reading from the Revised Common Lectionary for the upcoming Sunday, and pair it with a Frederick Buechner reading on the same topic. 

Next Sunday we will celebrate the Second Sunday after Pentecost. Here is this week's reading from the book of Romans: 

 

Romans 5:1-5

Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. And not only that, but we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit that has been given to us. 

 

The following excerpt was originally published in Wishful Thinking and later in Beyond Words

For Christians, hope is ultimately hope in Christ. The hope that he really is what for centuries we have been claiming he is. The hope that despite the fact that sin and death still rule the world, he somehow conquered them. The hope that in him and through him all of us stand a chance of somehow conquering them too. The hope that at some unforeseeable time and in some unimaginable way he will return with healing in his wings. 

No one in the New Testament calls a spade a spade as unflinchingly as Saint Paul. "If Christ has not been raised, your faith is futile," he wrote to the Corinthians. "If for this life only we have hoped in Christ, we are of all people most to be pitied" (1 Corinthians 15:17,19). That is the possibility in spite of which Saint Paul and the rest of us go on hoping even so. That is the possibility that led Dostoyevski to write to a friend, "If anyone proved to me that Christ was outside the truth, and it really was so that the truth was outside Christ, then I would prefer to remain with Christ than with the truth." 

Weekly Sermon Illustration: Creation

In our blog post every Monday we select a reading from the Revised Common Lectionary for the upcoming Sunday, and pair it with a Frederick Buechner reading on the same topic. 

Next Sunday we will celebrate Trinity Sunday.  Here is this week’s reading from the book of Genesis: 

 

Genesis 1:1-12

In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. Then God said, "Let there be light"; and there was light. And God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day. And God said, "Let there be a dome in the midst of the waters, and let it separate the waters from the waters." So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. God called the dome Sky. And there was evening and there was morning, the second day. And God said, "Let the waters under the sky be gathered together into one place, and let the dry land appear." And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. Then God said, "Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it." And it was so. The earth brought forth vegetation: plants yielding seed of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that it was good. 

 

The following excerpt was originally published in Wishful Thinkingand later in Beyond Words

To make suggests making something out of something else the way a carpenter makes wooden boxes out of wood. To create suggests making something out of nothing the way an artist makes paintings or poems. It is true that artists, like carpenters, have to use something else—paint, words—but the beauty or meaning they make is different from the material they make it out of. To create is to make something essentially new. 
 
When God created the creation, God made something where before there had been nothing, and as the author of the book of Job puts it, "the morning stars sang together, and all the sons of God shouted for joy" (38:7) at the sheer and shimmering novelty of the thing. "New every morning is the love / Our wakening and uprising prove" says the hymn. Using the same old materials of earth, air, fire, and water, every twenty-four hours God creates something new out of them. If you think you're seeing the same show all over again seven times a week, you're crazy. Every morning you wake up to something that in all eternity never was before and never will be again. And the you that wakes up was never the same before and will never be the same again either.