2026

Sermon 10/11/2026 – The Gods We’ve Built

/ John Langenstein / Leave a comment

Exodus 32:1-14

When the people saw that Moses delayed to come down from the mountain, the people gathered around Aaron and said to him, “Come, make gods for us, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.” Aaron said to them, “Take off the gold rings that are on the ears of your wives, your sons, and your daughters and bring them to me.” So all the people took off the gold rings from their ears and brought them to Aaron. He took these from them, formed them in a mold, and cast an image of a calf, and they said, “These are your gods, O Israel, who brought you up out of the land of Egypt!” When Aaron saw this, he built an altar before it, and Aaron made a proclamation and said, “Tomorrow shall be a festival to the Lord.” They rose early the next day and offered burnt offerings and brought sacrifices of well-being, and the people sat down to eat and drink and rose up to revel.

The Lord said to Moses, “Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely; they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf and have worshiped it and sacrificed to it and said, ‘These are your gods, O Israel, who brought you up out of the land of Egypt!’ ” The Lord said to Moses, “I have seen this people, how stiff-necked they are. Now let me alone so that my wrath may burn hot against them and I may consume them, and of you I will make a great nation.”

But Moses implored the Lord his God and said, “O Lord, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? Why should the Egyptians say, ‘It was with evil intent that he brought them out to kill them in the mountains and to consume them from the face of the earth’? Turn from your fierce wrath; change your mind and do not bring disaster on your people. Remember Abraham, Isaac, and Israel, your servants, how you swore to them by your own self, saying to them, ‘I will multiply your descendants like the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it forever.’ ” And the Lord changed his mind about the disaster that he planned to bring on his people… 

Sermon Text

There was a time when idolatry was much easier to identify. Long ago, when people made gods out of stone and wood you could easily pick one out and say, “That’s a different God than the one I’m supposed to worship.” Idolatry then was done when a who made the conscious decision to worship a deity other than the God of Israel. Today, our idolatry tends to be more subtle, but I’m going to put forward the idea that it still has the same root and basic appearance of what we saw in ancient Israel.

We know from archaeology in the Holy Land that there was never a time where the people of God did not keep idols with them. One of the most famous examples of this is in a piece of graffiti which depicts the God of Israel standing beside his wife Asherah. Below them a bull stands circling on itself. Throughout the Old Testament we hear of Asherah, a fertility goddess usually associated with trees. We also see a repeated association of the God of Israel with bulls, likely another symbol of fertility. Alongside we find statues to Ba’al and to the female deities who are considered brides of either Ba’al or the God of Israel.

Some modernists take this to mean that the idea that monotheism was a myth in ancient Israel. They go on to say that God only became the one true God much later in the history of God’s people and that we invented the worship of a single God later on. The main refutation to that idea is that the scriptures we do have tell us, without reservation, that God’s people always found new idols to worship. What archaeology tells us is that they never gave up worshipping the God who they rightfully needed to worship, they just kept adding other Gods into the equation.

In our scripture today we see the biggest example of idolatry in the Torah. Yes, Jacob and his wife stole Laban’s house gods. Yes, we get other instances in which people who are descended from Abraham worship other gods. Still, nothing compares to the incident with the golden calf. God is on top of the mountain and has just given the commandments to Moses. Still, the people are worried. Yes, it is true that God up on that mountain is thundering down at them, but Moses has been gone for forty days. If Moses were to die on that mount, who would be their mediator? How would they worship God without Moses as their go between? So, they go to Moses’s brother, the high priest of the people of Israel, and they beg him to make them a God that they can worship in the camp while Moses is away.

We’ve already established that throughout the Old Testament and in archaeological evidence we see that people, when they chose to represent the God of Israel, often picked a bull. It is fitting then that Aaron takes the gold jewelry of his people, melts it down, and shapes it into the shape of a bull calf. The people dance around it in worship and Moses is told by God that there will be judgment because of his people’s indiscretion. It is only because Moses begs God for mercy that the people are spared.

The thing that stands out to me about this narrative is that the people are not worshiping an idol to get away from the God of Israel. They are worshiping an idol to make God more easy to understand. If God is up on the mountain thundering, and if God is up on the mountain such that Moses is the one they have to send up to speak with him, then they cannot control what God does. The second that they take a hold of God and put him into a little box or statue is when they get control of the situation. Idols need to be cleaned and fed and moved by other people. To build an idol is to limit the deity to the confines of wood and stone and, in this case, gold.

The idolatry that we as Christians commit is very rarely taking a hold of God and putting him aside. Instead, what we tend to do is take God and squeeze him into a nice convenient little box so that we can pull him out when he supports us (or we at least pretend that God supports us.). We then follow with the secondary thing that so many people in the history of Israel did: we add on to our deity other lesser figures who we decide are necessary to accomplish what needs done. We create other mediums by which we can control this world, and we do so thinking that that gives us more authority than we actually have.

I would say the most common place where we find ourselves generating idols is in identifying people who we can lift up as heroes. Heroes are the primary place in which we create idols because these heroes are often people who are doing things that we think need done in the world. I am in support of having people who we can look at as ideals to emulate.

I grew up with PBS. Mr. Rogers, Bob Ross, Julia Child, and Carl Sagan: all these people have things about them that I wish as an adult to emulate. Likewise, for all their faults I can look back in history and admire people like John Adams, Chromatius: the Bishop of Aquila, and, of course, our very own John Wesley here in the Methodist Church. None of these people, though, have the means by which the world could be saved, except insomuch as they emulate and proclaim Christ.

How often does a politician become, in our eyes, the only way by which God can redeem this world. We haven’t had a normal presidential election in twelve years. “Normal,” in the sense that we are trying to find somebody to fill the position that will do their best. Instead it has become this existential quest to find somebody who, once we get them in office, ensures we never have to do anything again. We seem to truly believe that these are the anointed ones who will set everything straight and so we forget that the whole political system requires us to constantly be at work if we actually want to bring about a good change in this world.

In churches, we often look to ministers, or particular Saints in the pews and say, “Well they do such good work, without them how could anything be done?” I was blessed growing up that I had an incredible minister in my home church for fifteen years. And, unfortunately, across those fifteen years, people turned him into an idol. They seemed to think that, alongside God, he was necessary to bring about the Kingdom of Heaven in our hometown of Berkeley Springs. The minister who followed him after those fifteen years had no chance, not because he was bad at ministry. In fact, he’s still, to this day, one of the most impressive ministers I’ve ever known. The problem is that he was not the one who had just left.

I have a test that’s very easy to administer, but it is still an effective way to figure out if you have demoted God to a little idol you can keep in your pocket for times of convenience. Close your eyes and think of something that you do, or that you think, or that you say,  that you earnestly believe is not something that God wants you to do, or think, or say. If you cannot think of a single way that your perspective and God’s perspective are different, either you are truly somebody who has been perfected in love in this life, and who only makes mistakes unintentionally, or you have deluded yourself about who God is.

Read through the scriptures and find for me a single saint, in the old or New Testament, who ever gets it right all the time. There’s always a place to repent, there’s always a chance to change perspective. God is bigger than us. God is not custom made for you and for me. God exists separate, and above, and for all people. We should have moments where we read scripture or we are in prayer and God reveals a truth to us and we go, “No, no! God I don’t want that.” Because if in scripture, and in prayer, all we ever find is God agreeing with us, I am willing to believe we are not reading or praying honestly. The people of God did not build an idol at the base of Sinai because they did not believe in God, they did it because they were afraid God had something different for them.

So, people of God I’m asking you today to break your idols. The people you’ve decided are necessary for the salvation of this earth, unless their name is Jesus Christ, simply are not necessary for the salvation of this earth. The God who agrees with you every day on all things, is not the God who we worship in this sanctuary, give him up to. Embrace the God who thunders from the mountaintop, embrace the God who demeans himself enough to come in human form and walk among us and die for us. Embrace the God who asks us to change and don’t settle for any lesser image that you can more easily control. We all will fall into idolatry if we are not vigilant, and people of God the scariest thing is the idol we build will be an imitation of the God we truly love. So, know who God is, love God with all your heart soul and strength, and don’t accept any imitation, and don’t put beside him any other mediation. Christ alone is our hope, our source, and our salvation. – Amen

Sermon 10/04/2026 – Words of Life

/ John Langenstein / Leave a comment

Exodus 2:1-20 (NKJV)

And God spoke all these words, saying:

“I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage.

“You shall have no other gods before Me.

“You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them. For I, the Lord your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me, but showing mercy to thousands, to those who love Me and keep My commandments.

“You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His name in vain.

“Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the Lord your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. For in six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the Lord blessed the Sabbath day and hallowed it.

“Honor your father and your mother, that your days may be long upon the land which the Lord your God is giving you.

“You shall not murder.

“You shall not commit adultery.

“You shall not steal.

“You shall not bear false witness against your neighbor.

“You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor’s.”

Now all the people witnessed the thunderings, the lightning flashes, the sound of the trumpet, and the mountain smoking; and when the people saw it, they trembled and stood afar off. Then they said to Moses, “You speak with us, and we will hear; but let not God speak with us, lest we die.”

And Moses said to the people, “Do not fear; for God has come to test you, and that His fear may be before you, so that you may not sin.”

Sermon Text

We talked last week about the need for us to honestly face the fact that we are responsible for the sins we commit. When we do wrong, we need to be willing to face the consequences on one hand and to fix the damage caused on the other. The thing this truth is predicated upon, however, is the concept that there are underlying morals that cannot be broken in this world. You cannot do certain things and when you do, there are consequences. Today, in honor of World Communion Sunday, I want us to look at the uniting moral framework that allows us to exist in Communion with other Christians. It is not just the agreement of what is good – the incarnation and resurrection of Christ or the moral need to care for one another – but the shared sense of right and wrong that allow us to cooperate across denominations.

We can become quite dour when we discuss sin in the Church. No wonder, sin is a horrible thing that gets between us and God. It is, however, a curable affliction. We do not need to be trapped within it, nor do we need to wallow in self-pity about our persistence in it – past or present. We are gifted the ability to free ourselves from Sin, and that is given through the grace of God through Christ.

Defining sin cannot be limited to saying, “all those things that hurt other people,” because there are sins that can hurt us each personally. They also cannot be called, “all thing that are unnatural,” because the most natural state of humanity is sinfulness. Sin, is best defined as an intentional opposition to God, manifested in acts that cause harm to people, creation at large, community, and the self. It is a mindset, a habit, a disease, and a choice all in one. It is that which works against good, but is very good at pretending to be in itself good. Sin is everywhere, but has no substance in itself. Destroyed with a single rebuke and yet taking a whole lifetime to master.

Today we read the “Ten Commandments,” or as they are known historically, “The Ten Words.” These are not the sum of God’s commands to God’s people – of which there are 614 – they are however the overarching moral framework that allows us to understand all the other commandments. They are the context and summary of God’s law, as much as Jesus’s summary of the Law in the form of “You shall love the Lord your God… and your neighbor as yourself,” are summaries of the Law and the Prophets. In these ten we do not find the fullness of God’s moral teachings, but we get a good idea.

Firstly, we see that God cares about our worship. Next week we’ll talk more about idolatry, so I do not want to belabor the point. However, the first thing God wishes us to know is that God is God, that God is a God who saves, and that we are not to make any idol to take place of God in our hearts and lives. Nor are we to take a hold of God’s name and use it like it’s nothing. Our worship matters our and talk about God matters… But I’ll leave that as a dangling thread, you have to come back next week for the full story there.

The final commandment specifically about holiness before God is the one that asks us to honor the Sabbath. We in the Methodist tradition believe that the Sabbath is not a concept that can shift as we need it to, a generic day of rest. If we cling to our doctrine, we acknowledge that Sunday is a day meant for rest, for study of scripture, and of fellowship with believers. I am willing to say we do not keep this well.

I do not mean that we are prone to do yard work or clean in a way that God bristles at, though I think we probably do that too much too. I mean, instead, that we do not take Sunday as a day to truly rest and to reflect on God. There’s a lot of reasons for that, but really think. When you leave Church on Sunday, how much of the day do you leave for God? Or is the Lord’s Day just meant to be an hour or two once in a while?

Honoring father and mother, the next commandment, is difficult for some people. However, I want to point out what it chiefly means. “Do not leave your family out to dry.” In the ancient world sick, old, inconvenient people would be treated as subhuman. God makes clear that, regardless of anything else, we need to make sure our family has their physical needs to live, as much as we are able. Specifics of how that happen are case by case.

Theft and perjury are not complicated. Don’t steal (or withhold what is rightfully someone else’s,) and don’t lie by commission or omission. Simple enough. The three commandments that underpin our relational life the most and that are where we can screw up are the three that remain. Murder, adultery, and covetousness. Those three are the killers because those three go beyond the action itself and include the mindset behind them.

We kill first by hating. If you look in your heart, you probably can find hate in it. Hate for a person or a group. A hate that desires they be removed from this world and that would not pull the trigger but also would not mourn someone else doing so. Hatred starts out as anger, and when left to sit a ferment, that anger blooms into death itself. Today, you may be hating someone. The altar is here for you to offer that hatred up, to put it off of yourself, and to turn to something better. We may say that hatred is protective, or that it is standing up for what is right, but the more we hate the easier it gets, and the easier it gets the less reason we need to do it.

Adultery, that’s the fun one everyone is always chomping at the bit about. Either we hate to talk about it or love to talk about, because in disgust and titillation – sex always sells. There are two key ways we sin through adultery, firstly through lust and secondly through inappropriate boundaries in other aspects of life. We all know we are meant to be monogamous creatures, not to sneak around or cheat. That does not stop everyone, but we know it all the same. The thing we forget is that to be truly monogamous, we must guard our hearts intentionally.

Jesus is clear that to lust after someone is equivalent, on your end of things, to having had relations with them. Perhaps he means spiritually, because certainly the consequences are different. It comes down to two things though – objectification and habit. Firstly, if you think of someone in your life – even your spouse – as purely a sexual object, you will think of them as less human over time. We are meant to be more to one another than a means to an end after all. Like anger, the more one allows themselves to view others as objects, the easier it becomes. Practically, the line in the sand is simple. You can think someone looks amazing all you want, but the second you follow that up with, “And what if…” you move to objectifying, dehumanizing, and turning your appreciation into carnaliziation.

In terms of inappropriate boundaries, I think most marriages fall apart here first. When we find we cannot be satisfied with our partners – either because they are uninterested in our life or because they do not listen fully when we speak – and so we seek that satisfaction elsewhere. The people I know who have left their spouses or partners rarely do it because they just thought someone else looked too good… They did it because they let someone else replace their spouse in one part of their life… Then another… Then another… Monitor your attachments, see that you are not giving to others what is owed to your partner, and likewise make sure that you are meeting your partner’s needs – so long as we do not loop pack to the previous lesson on the matter of adultery.

Finally, the green eyes monster. It underlines, more than most things, a true source of our sinning. Some people say pride is the original sin, but I am willing to say that it is some kind of envy. Eve and Adam wanted to be like God, and we want what we don’t have. We want connection so we cheat. We want to have money so we steal. We want to feel safer so we hate. We want, and therefore we transgress.

Today, as we have talked about sin, I hope a theme emerges. Yes, sometimes sin is born out of plain selfish interest. It is just as often, maybe even a little more commonly, born out of misplaced desire for that which we do not have. Absence, pain, a desire to be made whole is what motivates much of our sin. These commandments we listed, that we prayed we could keep, are just a few sign posts to show the ways we go astray in trying to fill the empty places in our lives.

This World Communion Sunday, we have pointed to the moral framework, or part of it at least, that undergirds all Christian morality. The point of this is not so we all leave here feeling worse about ourselves, counting our failures and licking our wounds. Instead, I want us to be able to see that much of what we try to fill our life with is empty. You can get all the stuff in the world, look at every pretty person on Instagram, hate everyone different from you, and you will still be sad when you’re done. Sin is emptiness, sin is the vacuous pit that seeks to consume our loneliness. Sin leaves you hanging.

The counterpoint to that is this table, set once and for all in Judea long ago. Christ offers us, not empty promises or shallow pleasures, but the fullness of life. The bread we eat and the juice we drink sustains us spiritually, but the grace they give goes on beyond this meal in itself. Christ, in Christ’s sufficiency lets us be fully faithful to God, to family, to community, to spouses and partners, to all the myriad relations that make up our community. We talk about the difficult state of sin, because its cure is right here – in this cup, on this plate.

Let us mark well our sins, but not beat ourselves up over them either. The wrong we’ve done, we cannot undo, though we might fix what is broken. All that is left is to do right today, to cast off our wrongdoing, and to embrace a right relationship with God and one another going forward. Take hold, dear people, of the goodness of God, and live it out all the same. – Amen.

Sermon 09/27/2026 – Sour Grapes

/ John Langenstein / Leave a comment

Ezekiel 18:1-4, 25-32

The word of the Lord came to me: What do you mean by repeating this proverb concerning the land of Israel, “The parents have eaten sour grapes, and the children’s teeth are set on edge”? As I live, says the Lord God, this proverb shall no more be used by you in Israel. Know that all lives are mine; the life of the parent as well as the life of the child is mine: it is only the person who sins who shall die.

Yet you say, “The way of the Lord is unfair.” Hear now, O house of Israel: Is my way unfair? Is it not your ways that are unfair? When the righteous turn away from their righteousness and commit iniquity, they shall die for it; for the iniquity that they have committed, they shall die. Again, when the wicked turn away from the wickedness they have committed and do what is lawful and right, they shall save their life. Because they considered and turned away from all the transgressions that they had committed, they shall surely live; they shall not die. Yet the house of Israel says, “The way of the Lord is unfair.” O house of Israel, are my ways unfair? Is it not your ways that are unfair?

Therefore I will judge you, O house of Israel, all of you according to your ways, says the Lord God. Repent and turn from all your transgressions; otherwise iniquity will be your ruin. Cast away from you all the transgressions that you have committed against me, and get yourselves a new heart and a new spirit! Why will you die, O house of Israel? For I have no pleasure in the death of anyone, says the Lord God. Turn, then, and live.

Sermon Text

Who is at fault when we do something we should not? I hope the answer is obvious. The only person we can blame for our bad conduct is ourselves. Yet, it has always been popular for our faults and our mistakes to get shifted away from us and placed onto external causes. Worse still, we have the habit of assuming that everyone else in the world does this, except for us. We are rational, we are wise, and we know when we have screwed up… So we say…

The first thing that any person in scripture actively does, immediately after creation, is mess up and blame someone else. Adam blames Eve for his eating the forbidden fruit – though she never forced it into his mouth. Eve blamed the Serpent – though it, likewise, convinced her with very little pushback. The Serpent… Well, it seems like it is the only character that doesn’t point fingers, mostly because it loses them immediately after the whole debacle.

Shifting blame is nothing new, so much so that a proverb existed among the people of Israel. “The parents have eaten sour grapes, and their children’s teeth are set on edge.” In other words, the things a parent does, good or bad, bleed down to their children. Certainly, the things a parent does impacts their children. Certainly, it is true that trauma and habits both good and bad are passed on as much as eye color or hair texture. Yet, culpability for actions is not hereditary. Though that distinction seems small, I promise you it makes all the difference in the world.

The people in exile, the target audience of this scripture, were living out their term in Babylon. These were, with very little exception, the second and third generation of people who had been forced from their land. In other words, though they were born in Babylon, they were still Judean in identity in culture. They were the first generation to be called “Jews,” and not “Judahites.” A new culture was growing in exile.

These children and grandchildren said, “Why are we being punished for the sins of our parents? That’s hardly fair!” They thought that, after that first generation had died out, that they would be allowed into the Holy Land. Afterall, that was what God did during the Exodus. The people who did those bad things were all dead, the punishment had been served, why then were they still in exile? The answer, unshockingly, was that the people in exile may be removed from the circumstances of their parents’ sin, but they were still culpable for their own.

The prophet goes on, past where our reading ends, to discuss the ways that the exiles repeated the mistakes of their parents. They have come to a new land, with new gods, and have begun to worship them. This is not a new problem – in the wilderness the Israelites worshipped a golden calf and in Israel they worshipped Ba’al and Asherah. The Judahites, before the exile had added a multitude of gods to their pantheon, and because of this they had cut themselves off from their true God.

Worse still, their idolatry was joined with a singular unwillingness to live as God called them to live. They were not holy, they were not good, they were not kind or generous. They chased after what they wanted and nothing else. God looked at the exilic community, acknowledged their pain and God’s willingness to save them, but did not back away for a second in naming the fact that they had done wrong and needed to repent of their wrongdoing. If they kept on as they were now, they would never leave exile.

Outside of the words of a prophet, I do not like to tie human suffering to divine punishment. Usually, one exists completely independent of the other. Still, I think we can address a more general question with this scripture. Sometimes people say that it is not fair that the world is the way that it is, “Just because Adam and Eve sinned a long time ago.” To that I say, “Who said the world is the way it is because of Adam and Eve?”

Yes, scripture tells us this story of humanity’s first rebellion – but I am here to tell you that if those two had not screwed up we would have still done it eventually. The issue is not that our sin is original to us in the sense of biological descent, but it is original to our nature in that we humans will always choose to sin if given the chance. We love to do it, we love the things we should not love, and do the things we should not do. We chase after them, we hide them carefully so that none can see them, those we cannot hide, we excuse.

“I wouldn’t have said that if she hadn’t…” “I am usually better than this but I was too…” “I can’t help it if they’re going to…” and so on, and so on. We have an excuse, an externalization, for anything we do. In our minds only other people sin intentionally, we always have a convenient reason as to why our sin is someone else’s problem. We choose to sin, and when we do we blame other people for it. Then, when we have the opportunity, we will look to God and say, “Lord, I just don’t get why everyone but me is so messed up.”

We are damnable, not because of something a long time ago, but because of our own sin. We choose to do wrong, we choose to hide ourselves away, we choose to be people who err again and again and again. We are not saved because grandma or mama had faith, we are saved by our faith alone. No one can believe in Jesus for you, you have to trust him yourself. Trusting him means, not just giving up what you’re willing to do away with, but some of the closest and most treasured sins you have in your heart. Lust that just stays in your head. Jealousy that only ever leaks out in the occasional venomous word. Judgment that keeps a wall between you and “those people.” Idolatry that says anything but Christ can save you… We’ve all got something stuck in there we don’t want to pony up.

Sin is not just cosmic, it’s the stuff in our own hearts. We gotta do better. Whatever it is you have, that you know you hate but do anyway, now is a good time to give it up. – Amen.

Sermon 09/10/2026 – All About Heaven

/ John Langenstein / Leave a comment

Revelation 21:1-7

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying,

“See, the home of God is among mortals. He will dwell with them; they will be his peoples, and God himself will be with them and be their God; he will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away.”

And the one who was seated on the throne said, “See, I am making all things new.” Also he said, “Write this, for these words are trustworthy and true.” Then he said to me, “It is done! I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water as a gift from the spring of the water of life. Those who conquer will inherit these things, and I will be their God, and they will be my children.

Sermon Text

When we all get to Heaven… That’s what we’re gonna sing here in a few minutes, but what do we actually think those words mean? Last week we talked a lot about our mortal remains and the way that we care for them after life has left them. We tackled preplanning, we tackled the mode of burial, we even talked about what to do with our anxiety around death. The good news, of course, is that death is not final for us. So, we have a few things to address about Heaven today.

Firstly! What is it like to be in Heaven? Similarly, how aware are the saints in Heaven of our lives on earth? Next, we will talk a little bit about what we can expect Heaven to look like, and finally we’ll address what how the resurrection ties it all together.

So that starting thing. What is it like in Heaven, in terms of the life that we live there. Do we just sing in a chorus forever? Is Heaven just the best parts of Earth on repeat? What does scripture actually tell us about our life after death? You’ll be, perhaps, shocked to know that we do not get a lot of details.

Heaven is defined primarily by proximity to God. When the thief beside Jesus confessed that Jesus was innocent, Jesus promised him that he would be by his side, “that day.”[1] When Lazarus dies in the parable of the Rich man and Lazarus, Abraham’s place in eternity is described as a place of comfort where the dead are ministered to by angels.[2] So, Heaven is a place where our needs are met and we are close to God. That’s a good start. Heaven is also a place where we do worship God, not just in terms of our praise and prayers, but through everything we do. To eat rightly, to live rightly, to pray, to speak, to be right – all this is worship.

The saints in Heaven, engaged in worship as they are, are not limited to the expressions of worship as we understand them on earth. When I was growing up in a more contemporary church, we were often sold that Heaven was one big concert around the throne of God for eternity. I do not believe that’s correct. If for nothing else than the fact that everyone in Heaven having their own soundtrack would detract from the unity of it all, I think that being in communion with God is more than just praise music and spectacle. In Heaven we live, we do not just sit and sing and sway.

The dead, therefore, who are in Heaven, are not rendered unaware of the lives of their loved ones on earth. They still have their mind, they still have their memories, and their connections. I do not know if they are fully aware of what is happening on Earth, scripture does not tell us. The closest we get is that, in Revelation, we see that Heaven has a direct view of the earth, and therefore the dead may be able to see some things going on here on earth.[3] I am unsure, however, if I am willing to commit to the semi-omniscience that others have granted the dead through their concepts of the “beatific vision,” or any other formula.[4]

I do, however, think that even if the dead are not able to see us, that they are still working for our good. They are praying to God for you in the same way they prayed for you before they died. They are still praying for you to thrive and flourish and grow in love with God. They still love you, they still know you, and though they are apart from you now, they do not cease to think of you now that they are perfected. The dead, whether they can see everything we get up to or not, are in constant prayer for us even as they walk the streets of Heaven and do whatever it is our divine life puts us to in death.

Besides the details of our life in Heaven being sparsely described, the actual layout of the Heavens is likewise left vague. If you look to the scriptures, it becomes clear that Heaven is not just whatever happens to be above us. Heaven has strange beasts and thrones and seas of glass and fire and all manner of incredible things. It is a purely spiritual realm, and therefore beyond the comprehension of our mortal eyes. What is in Heaven, at present, can only be described in metaphor and with bits of the full truth revealed at a time.

However, this is not the case eternally. One of the things that I am confident about is that, while the people who sit currently in God’s presence are fully cared for, fully joyful, fully at rest… They are also waiting for the next big thing to happen. Christ, someday, shall return to the earth one last time. The physical body which rose on the day of the ascension will descend once again. The wicked will be thrown into judgment and the righteous will be welcomed into God’s perfect kingdom. There will be a time when all is accomplished, and when that happens, something incredible will be done.

The realm that is purely Spiritual – that is Heaven – will be snapped into perfect alignment with that which is physical – that is the Universe. Our souls, sitting in Heaven until that moment, will be placed back into our bodies and both will be made perfect. We will live eternally, physically and spiritually all at once. The earth that has always been our home, will be our home once again. The New Heaven and the New Earth, reborn of the old, will be a place where a perfect unity of soul and body is allotted for all. There will be, therefore, hill and forest, ocean and river, all the beauty of the present world, in the next – albeit perfected.

Our future is built off our present. The Spiritual Realm is truly beyond our vision, except to know that someday, beyond death, our faith promises us a place of rest, and joy, and worship. There, we will commune with God and one another, praying for the ones we leave behind. We will wait, in blessed anticipation, for Christ to set the world back to right. Only then, at the end of all these things, will Heaven and Earth join, and the true shape of both be revealed. – Amen

[1] Luke 23:43

[2] Luke 16:19-31

[3] Revelation 7-8; various others.

[4] Oddly, despite popular belief that those in Heaven can see earth, I have found few canonical sources in any denomination or tradition that will explain this. It may be that, rather than a doctrinal idea, it is an extension of the truth that those in Heaven pray on our behalf.Revelation 21:1-7

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying,

“See, the home of God is among mortals. He will dwell with them; they will be his peoples, and God himself will be with them and be their God; he will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away.”

And the one who was seated on the throne said, “See, I am making all things new.” Also he said, “Write this, for these words are trustworthy and true.” Then he said to me, “It is done! I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water as a gift from the spring of the water of life. Those who conquer will inherit these things, and I will be their God, and they will be my children.

Sermon Text

When we all get to Heaven… That’s what we’re gonna sing here in a few minutes, but what do we actually think those words mean? Last week we talked a lot about our mortal remains and the way that we care for them after life has left them. We tackled preplanning, we tackled the mode of burial, we even talked about what to do with our anxiety around death. The good news, of course, is that death is not final for us. So, we have a few things to address about Heaven today.

Firstly! What is it like to be in Heaven? Similarly, how aware are the saints in Heaven of our lives on earth? Next, we will talk a little bit about what we can expect Heaven to look like, and finally we’ll address what how the resurrection ties it all together.

So that starting thing. What is it like in Heaven, in terms of the life that we live there. Do we just sing in a chorus forever? Is Heaven just the best parts of Earth on repeat? What does scripture actually tell us about our life after death? You’ll be, perhaps, shocked to know that we do not get a lot of details.

Heaven is defined primarily by proximity to God. When the thief beside Jesus confessed that Jesus was innocent, Jesus promised him that he would be by his side, “that day.”[1] When Lazarus dies in the parable of the Rich man and Lazarus, Abraham’s place in eternity is described as a place of comfort where the dead are ministered to by angels.[2] So, Heaven is a place where our needs are met and we are close to God. That’s a good start. Heaven is also a place where we do worship God, not just in terms of our praise and prayers, but through everything we do. To eat rightly, to live rightly, to pray, to speak, to be right – all this is worship.

The saints in Heaven, engaged in worship as they are, are not limited to the expressions of worship as we understand them on earth. When I was growing up in a more contemporary church, we were often sold that Heaven was one big concert around the throne of God for eternity. I do not believe that’s correct. If for nothing else than the fact that everyone in Heaven having their own soundtrack would detract from the unity of it all, I think that being in communion with God is more than just praise music and spectacle. In Heaven we live, we do not just sit and sing and sway.

The dead, therefore, who are in Heaven, are not rendered unaware of the lives of their loved ones on earth. They still have their mind, they still have their memories, and their connections. I do not know if they are fully aware of what is happening on Earth, scripture does not tell us. The closest we get is that, in Revelation, we see that Heaven has a direct view of the earth, and therefore the dead may be able to see some things going on here on earth.[3] I am unsure, however, if I am willing to commit to the semi-omniscience that others have granted the dead through their concepts of the “beatific vision,” or any other formula.[4]

I do, however, think that even if the dead are not able to see us, that they are still working for our good. They are praying to God for you in the same way they prayed for you before they died. They are still praying for you to thrive and flourish and grow in love with God. They still love you, they still know you, and though they are apart from you now, they do not cease to think of you now that they are perfected. The dead, whether they can see everything we get up to or not, are in constant prayer for us even as they walk the streets of Heaven and do whatever it is our divine life puts us to in death.

Besides the details of our life in Heaven being sparsely described, the actual layout of the Heavens is likewise left vague. If you look to the scriptures, it becomes clear that Heaven is not just whatever happens to be above us. Heaven has strange beasts and thrones and seas of glass and fire and all manner of incredible things. It is a purely spiritual realm, and therefore beyond the comprehension of our mortal eyes. What is in Heaven, at present, can only be described in metaphor and with bits of the full truth revealed at a time.

However, this is not the case eternally. One of the things that I am confident about is that, while the people who sit currently in God’s presence are fully cared for, fully joyful, fully at rest… They are also waiting for the next big thing to happen. Christ, someday, shall return to the earth one last time. The physical body which rose on the day of the ascension will descend once again. The wicked will be thrown into judgment and the righteous will be welcomed into God’s perfect kingdom. There will be a time when all is accomplished, and when that happens, something incredible will be done.

The realm that is purely Spiritual – that is Heaven – will be snapped into perfect alignment with that which is physical – that is the Universe. Our souls, sitting in Heaven until that moment, will be placed back into our bodies and both will be made perfect. We will live eternally, physically and spiritually all at once. The earth that has always been our home, will be our home once again. The New Heaven and the New Earth, reborn of the old, will be a place where a perfect unity of soul and body is allotted for all. There will be, therefore, hill and forest, ocean and river, all the beauty of the present world, in the next – albeit perfected.

Our future is built off our present. The Spiritual Realm is truly beyond our vision, except to know that someday, beyond death, our faith promises us a place of rest, and joy, and worship. There, we will commune with God and one another, praying for the ones we leave behind. We will wait, in blessed anticipation, for Christ to set the world back to right. Only then, at the end of all these things, will Heaven and Earth join, and the true shape of both be revealed. – Amen

[1] Luke 23:43

[2] Luke 16:19-31

[3] Revelation 7-8; various others.

[4] Oddly, despite popular belief that those in Heaven can see earth, I have found few canonical sources in any denomination or tradition that will explain this. It may be that, rather than a doctrinal idea, it is an extension of the truth that those in Heaven pray on our behalf.

Sermon 09/06/2026 – All About Death

/ John Langenstein / Leave a comment

John 20:1-18

Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” Then Peter and the other disciple set out and went toward the tomb. The two were running together, but the other disciple outran Peter and reached the tomb first. He bent down to look in and saw the linen wrappings lying there, but he did not go in. Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, and the cloth that had been on Jesus’s head, not lying with the linen wrappings but rolled up in a place by itself. Then the other disciple, who reached the tomb first, also went in, and he saw and believed, for as yet they did not understand the scripture, that he must rise from the dead. Then the disciples returned to their homes.

But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb, and she saw two angels in white sitting where the body of Jesus had been lying, one at the head and the other at the feet. They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni!” (which means Teacher). Jesus said to her, “Do not touch me, because I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’ ” Mary Magdalene went and announced to the disciples, “I have seen the Lord,” and she told them that he had said these things to her.

Sermon Text

Any of us who are old enough to grapple with our own mortality have probably fought with a few questions about our death. What do we do with those fears and anxieties we cannot let go of? How do we make our passing easier on those we leave behind? What is the best thing to do with our mortal remains?

Each of these have their own different elements that we have to tackle. I’m going to skip my usual habit of taking a bit of time to set up my points and instead am just going to launch into talking about some of these issues. I’m also going to try and do that while straying as little as possible from our source text – namely John’s description of the resurrected Christ appearing to Mary Magdalene. It has about every answer we can hope for to do with death.

First, let’s talk about fear of dying. If you are a living person, you will have moments where you are afraid of dying. I think that it is a great injustice for any person of faith to tell another person they should have no fears associated with death. The reason I say this is that we are seldom afraid of dying. We have assurance enough in our heart of Christ’s all sufficient sacrifice that, with the exception of notable low points in our faith, we trust we will not meet our final end in death. Still, we fear the conditions around death – the pain it might cause, the people we leave behind, the mystery of how exactly our soul takes flight from our bodies. These things can make us worry, and that worry quickly becomes fear.

I think the actual thing we ask when we talk about fear of dying is whether that is a sign our faith is not strong enough… Well, I think I have an answer for that.

Straying from our text of the resurrection for a moment, let us look at Christ’s crucifixion. While Christ was on the cross, he called out to God in a loud voice, “My God, my God, why have you forsaken me?!” While this cry is in part Jesus living into a prophetic passage out of the Psalms, I don’t know what you would call that cry except a cry of fear. Death is creeping into the life of the eternal son of God, and now as he suffers he voices that fear, first felt in the Garden, aloud on the cross.

If Christ is allowed to voice fear, I would say that you are justified to feel a twinge of fear now and again. Christ knew resurrection was coming, but death still had to be faced. In the same way, I do not think we need to worry about our salvation because, occasionally, we get a little overwhelmed at the idea of dying. I myself tend to wake up with some level of death anxiety in the middle of the night sometimes. My best advice is for moments you feel that pop up: go, get a drink of water, turn on the tv for a bit, and fall asleep in a comfy chair. Usually your body just tricked itself into feeling bad, a quick reset will fix it.

The next question people have is to deal with is making their death easier on others. Our scripture shows that, after Christ was killed on the cross, his disciples were lost in the midst of grief. When his body disappeared, the men among the disciples withdrew to speculate what came next, but Mary sought after her Lord. She found him, resurrected in the garden, but we’re not ready to talk about that just yet. I want to use her, instead, to talk about the best way we can help people deal with our death.

Plan out a funeral! People need the closure of saying goodbye to a loved one. Mary was going to bury Jesus properly after his hasty burial days before. She and the other women had brought spices and herbs and resins to conduct the burial. They would have washed Jesus, wrapped him, and then buried him with songs and hymns sung the whole while.

We need the opportunity to say goodbye. Planning ahead for that ensures your family will do what they need to do to honor your memory, and also ensures that they will actually follow through on in. These days, people are more comfortable not having services and I think that ultimately does us all a disservice. You can have your funeral be short or long, you can make it a time for people to think seriously about life and cry, and you can make it a place they laugh and tell jokes. Kudos if you manage to make it tackle all three! Just be sure to give people that time to mourn. Preplanning with a funeral home is a great idea and so is writing your will. Do both long before you think you need to, because you never really know when you’ll need it.

Finally, let’s talk about burial itself. People ask me, pretty often, about whether or not there is a proper “Christian,” way to be buried. The short answer is no, but the longer answer is, absolutely there is. How are both true? I’m so glad you’ve asked!

Firstly, it should be said that we all will someday be raised from the dead, in the flesh, in the same way Jesus was. Our eternal life is not something we live out only as disembodied spirits, but as perfected versions of the body which we presently inhabit. God is capable, regardless of what we have done with our body, to raise us again from the dead and into eternal life. God is not limited by how we treat our body and no matter what happens to it God can do something with it. That is why the first answer of the state of our body not mattering enters the picture.

I’m going to prove this logically more than textually. Let us say that a person dies in some manner that causes their remains to be lost. An explosion or a fire or something like that. More mundanely, let us suppose they are buried or lost at sea, such that their remains are scattered across the ocean. Would we suppose God would not raise them from the dead all the same? Of course God would and is able to. In this way, God is not limited by our burials.

Still, I do believe that we protestants would be right to learn from our Catholic siblings and speak about the dignity of the human remains we leave behind. We do well to treat our mortal remains well because they will, in time, become our homes once again. If we are to be cremated, then I think it is better for our cremains to be interred in a single place together. If we are to be buried, I think that the less processing the body goes through the better. I advocate for this, not out of necessity, so as to suggest that anyone who does otherwise has damned themselves, but simply because, in my mind, honoring our remains in this way makes a definitive statement about our future resurrection.

That being said, the best thing you can do with your remains is to look at your options and choose what is best for you. Unfortunately, cost is often a barrier between people doing what they want with their remains and their funerals, but that is where that preplanning comes in. If you can plan ahead, look at the options and the costs, then you can make a decision with much more freedom than if you’re finding out last minute.

Did you know that not every cemetery requires a vault? Or that natural burials are legal and fairly common in West Virginia? What about the difference between a coffin and a casket? If you ask these kinds of questions, you can have a good amount of choice, and might even save yourself a bit of money.

Death, it comes for us all. We will not always face it down bravely, sometimes it will overwhelm us. Yet, in the course of our life, Christ has led us forward. In our death, Christ precedes us. In our resurrection, Christ will lead the way once again into a new life beyond the present world. Next week we talk about Heaven and all that it has to hold for us, but today I hope you feel a little more comfortable about death. Life is eternal, death is sure, but God is good and the resurrection awaits. – Amen

Sermon 08/23/2026 – So Nearly There

/ John Langenstein / Leave a comment

Matthew 16:13-20

Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” And they said, “Some say John the Baptist but others Elijah and still others Jeremiah or one of the prophets.” He said to them, “But who do you say that I am?” Simon Peter answered, “You are the Messiah, the Son of the living God.” And Jesus answered him, “Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you but my Father in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” Then he sternly ordered the disciples not to tell anyone that he was the Messiah.

Sermon Text

Who is Jesus? This feels like an elementary question asked for kids in very young Sunday school classes. Without an answer, however, not much else matters – especially for the Christian. If we cannot give an answer to who Jesus is, then we are as lost as anyone else in this world. If we cannot properly answer who this God-man was, then what is the point in any other part of it? To know who Christ is, who we say Christ is, is essential.

Jesus was such a monumental figure in the history of the world that even secular bodies and other faiths have had to grapple with defining who he is. Whether it is in the Rabbinical texts that go out of their way to say that Jesus was not the Messiah, or the Qur’anic ones that establish Jesus’s unique prophetic role in Islamic teachings our two closest siblings in faith have texts which grapple with this question.[1] Looking beyond these siblings, you will often find that world leaders and thinkers have had to take up the person of Jesus and answers a simple question. “Who is this man who walked through Judah, and who is worshipped all these centuries later?”

The question is not unique to us looking back, it is something people who walked directly beside Jesus would have asked. The kid who ran around the streets of Nazareth, playing with other kids, but who would sometimes would say something a little too grown up. The teen helping his father in the woodshop, but who would disappear into a field to pray for hours. The man who came out of the desert one day preaching that the time had come for God to change the whole world. The same man who died just a few years later when he made a few too many people in power angry. That guy, the one they would soon claim was walking around again like nothing had happened, was someone everyone needed to try and define.

If we read our scripture today with the knowledge that a whole collection of scripture and several centuries of theology did not surround the person of Jesus when he asked his disciples what people thought of him, then their response makes more sense. The disciples do not have a list of acceptable answers for who this prophet they have been following is, existentially. They know he’s Jesus, they know he works miracles, and they know that they had to follow him when he asked them too. Beyond that, what is there to say about this mysterious figure?

Jesus asks them, “Who do people say the Son of Man is?” This is, in itself, a title that Jesus often gives himself. While it is on one hand a confession of his own humanity, it is also hinting towards something divine. The Prophet Ezekiel was called, “a Son of Man,” to differentiate his humanity from the angelic beings he spoke to. Yet, the prophet Daniel also speaks about a “Son of Man,” a figure that would come alongside God in the final days of history to set the world right.[2] Shaped like a man, yet fully in the realm of the Heavens, this figure is not defined in Daniel in a way that takes any concrete shape. So, when Jesus says “Son of Man,” in reference to himself, he is telling his disciples that he is important, but letting there be some gaps they need to fill.

The Disciples fidget a little before they begin to list what people think of Jesus. “Some say you’re Elijah,” referencing a prophecy out of Malachi that Elijah would proceed the “Day of the Lord,” in which this world would end and a new one would begin. Other people apparently gave a different answer, “Some say you are John the Baptist.” John, cousin of Jesus and prophet who came in the Spriit of Elijah, had recently been beheaded, so the fact another miracle worker appeared after him may have made some think John had been raised from the dead.

I almost have to imagine that some other answers would have been given, though scripture records none of them. After Jesus has asked them what other people think, he turns the page on the matter. “Who cares what they say…” He seems to say, “What do you say I am?” Was there a pause, an uncertainty in the gathered people. Did the disciples have any idea how to answer? Whether stillness fell or the answer came abruptly, we know that the person who gave it was Simon Peter. “You are the Messiah. The Son of the Living God.”

Now, did Peter understand fully what that meant? To be a Messiah was to be the savior of God’s people, but did he know that Jesus was also coming to save the world? To be the Messiah was to be a King, and the King was called the “Son of God,” in the Psalms, but did Peter know that Jesus was literally born of the Holy Spirit? Likewise, did he know that this “Son,” was not created in the way most souls were, but had existed alongside God the Father for all eternity? Did Peter know that he had made a much bigger statement than just the fact he thought Jesus was going to clean house in Judea?

Hard to say. I think based on the rest of Jesus’s life, the betrayal that Peter and the other Disciples participated in by fleeing from him, and the slow realization they had of what the Resurrection meant, suggests that a few pieces were missing. Yet, even if Peter still had a long and troubled road ahead of him, Jesus does not take time to elaborate on his definitions. Instead, Jesus launches into some of the highest praise we could expect a person to receive.

“Flesh and blood have not shown you this,” in other words Peter has received this information through the Spirit and not through any cognitive ability of his own. He did not “figure out,” who Jesus was, God revealed it to him. “On this rock,” a pun, as Peter’s name means “rock,” I will build my Church. The term here, “ekklesia,” referring to a group of people called together, and not an institution. “And the gates of Hades,” that is, Sheol, the land of the dead, shall not overcome it.

If we can remove ourselves from the immediate context of Jesus talking to his disciples, there is something from this conversation we can and must apply to our own faith. The foundation of eternal life, the foundation of God’s church, the foundation of everything that will be in the World to Come, is found in the acknowledgement of Jesus as our savior. Not a perfect confession of Jesus’s salvation, not getting all the terms right, but in knowing that Jesus is the one who saves us, and knowing that Jesus is uniquely tied to God in the midst of his humanity.

I am a firm believer that theology is something that should not be kept away from folks sitting in pews. So many times we in the Church don’t talk about deep things, because we’re afraid that something too complicated will scare people off. I don’t think that’s true, I think that deep things are what we need, and I think that deep things breathe life into us in a way that the same shallow water never could. However, I also believe that there is a necessary truth that cannot be ignored. In faith, those things which are “needful,” for salvation, are as simple as can be. Faith in Jesus Christ, as our savior, professed and lived out. That is all that the Lord requires for us to be saved.

Our next month of worship is going to be spent digging into some harder to understand topics. Evil and the Trinity and Blessings and The End Times and so on and so on. Before we get complicated, though, we have to remind ourselves of something very simple. Jesus Christ, Son of God and Son of Man, is the Messiah, our savior. Without whom we would be lost in sin and death, and through whom a gathered people has been brought out of all nations. This people, this Church, stands against death, and death can never overcome it. Praise God, profess his Salvation, and know that Christ who walked Judea long ago, is savior and messiah still today. – Amen.

[1] E.g. Surah Maryam; Sanhedrin 43

[2] Daniel 7

Sermon 08/16/2026 – A Salvific Slur

/ John Langenstein / Leave a comment

Matthew 15:21-28

Jesus left that place and went away to the district of Tyre and Sidon. Just then a Canaanite woman from that region came out and started shouting, “Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.” But he did not answer her at all. And his disciples came and urged him, saying, “Send her away, for she keeps shouting after us.” He answered, “I was sent only to the lost sheep of the house of Israel.” But she came and knelt before him, saying, “Lord, help me.” He answered, “It is not fair to take the children’s food and throw it to the dogs.” She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus answered her, “Woman, great is your faith! Let it be done for you as you wish.” And her daughter was healed from that moment.

Sermon Text

Of all the scriptures in the Bible… This is certainly one of them. It tells a story that is uncomfortable to anyone who reads it honestly and is therefore turned into something far more palatable whenever it is read to a congregation. The motivation of Jesus, of the woman, even of the disciples is softened in a way that makes the harsh edges seem to disappear. Yet, at the same time the telling of the story, diminished in the way it is, becomes weaker with each alteration. No matter how we approach this interaction between Jesus and the Canaanite woman, we must do so honestly and without preemptive excuses.

In what seems to be a very out of character interaction, our scripture today shows Jesus seeming to do his best to ignore a woman in need. Traveling past Tyre and Sidon, two traditionally wicked cities, a woman emerges and begs Jesus to help her. She calls after him along the road, calling him the Son of David, acknowledging he is the Messiah. His Disciples, uncomfortable with this foreigner following them, ask Jesus to send her away. Yet, Jesus does not even look at her. He keeps walking in silence before telling his disciples why he keeps walking past. “I am sent only to the lost sheep of Israel…”

Undeterred, the woman throws herself at his feet, continuing to beg. Jesus here delivers his strangest judgment. “It is not right to give the food meant for the children to the dogs.” Now, here is where a thousand excuses usually enter the narrative about how it is actually normal to refer to foreigners as dogs or how Jesus is using a word that means something closer to “puppy,” or something like that. Yet, I can tell you, an honest reading does not allow for this. Jesus calls this woman a dog, and she responds by saying, “Even a dog may eat crumbs.” Jesus, without backing down from his insult or his mission statement, simply states that the woman’s faith is great, and her child is healed… What is going on in this scripture?!

If Jesus was just a person, I could accept the idea that people in that day and age would treat foreigners poorly and call them dogs. People treat foreigners poorly today and call them all kinds of horrible things. Yet, Jesus was not just a person. Jesus was, and is, fully God and fully man. Being the perfect human being and by nature of being God being without sin, Jesus cannot do something wrong at any point in his ministry. He is perfect in a way that is to be emulated for all eternity, because as God made flesh and as the perfection of humanity, Christ is incapable of sin and of doing wrong. Therefore, any description of this story that makes Jesus into a sinner must not be accepted nor can we accept a telling of this story that blesses insulting people for the conditions of their birth.

I wish I could, therefore, explain the conduct of Jesus in this passage, but it runs into a similar problem to the story of the Wedding at Cana.[1] In that passage, the wedding runs out of wine, and people are upset that there is nothing more to drink. Mary, Mother of Jesus, approaches her son and says, “Hey kid! You’re up, do a miracle!” Jesus responds, in a very relatable, but uncharacteristic way… Do we remember Jesus’s response? “Woman! It is not yet my time!” Now… Language changes… But imagine if you said to your mother, “Woman!” followed by anything… How’s that gonna go?

The two stories also share something else in common. Despite Jesus saying that this is not the time to work this kind of miracle… He does it anyway. Jesus makes water into wine at Cana and Jesus heals this woman’s daughter even though he speaks in what reads as a very frank, rude tone as to why he refuses to do so. Jesus, despite the fact the time is not right, still does the thing that is asked of him. What a strange look into the mind of God we are given.

The woman, unceasing in her prayer for her daughter to be saved, reveals something that we often forget ourselves. She never questions that a gentile is not worthy to receive God’s blessings. She accepts that she is unfit to be blessed in anyway. Yet, she does not cease to ask for it. Jesus has, at this point in his ministry, been preaching to people who are descendants of Abraham – inheritors then of a blessing that goes way back into antiquity. These folks are the closest to anyone that can claim a special status in this world… Yet it is those people who have rejected him again and again and again. They have, through lack of faith, given up on their inheritance. They have forgotten that they were not blessed because they deserved it, but because God was kind.

I do not know why this woman was called a dog, but I do know that she understood God’s economy of grace better than any of the “children,” who were sitting at God’s table. Last week we talked about holiness, about the need to approach God with an understanding of our own insignificance. This woman did just that. She humbly came forward, never claimed to be owed anything, and through that understanding received everything. Humility is an understanding of our status in the world, and when we realize all good gifts are ours simply out of God’s favor, out of a love that is revealed despite ourselves, we can truly enjoy God’s goodness.

I am a fan of doing Communion as often as we can. It is, after all, a meal in which we receive God’s grace to live a life worthy of our call. So many times I hear people oppose the idea of doing it too frequently. “It loses what makes it special!” “It takes too long!” “I need time to get ready for it!” “We used to do it once every three months!” Et cetera, et cetera. All these I could talk about for a long time. Yet, I think one of the key things that we forget about what we are offered in Communion is just how special it is.

God, not just a long time ago, but every time we offer up praise and thanksgiving over bread and wine, presents the sacrifice of Christ on the cross to us. Body and Bread, taken into ourselves, spiritual nourishment that connects us with Jesus Christ’s perfected humanity and sublime divinity. It is a meal that people long to eat, even if they do not know it yet. To be present with God, to share in that physical contact even for a moment, is worth more than just about anything.

I bring this up because the old communion liturgy contained a line I think we need to restore to our regular vocabulary. “We do not presume to come to this thy table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies.” That’s how it starts, but here’s the key piece, “We are not worthy so much as to gather up the crumbs under thy table. But thou art the same Lord, whose property is always to have mercy…”

I do not know why Jesus calls this woman a dog. I do not know why Jesus sometimes seems to get angry with his disciples and family and respond to them in this seemingly rude manner. Yet, I know that regardless of the presentation of the action, it reveals two deep truths. Firstly, that we are, in fact, unworthy to receive God’s grace except by the love, mercy, and favor we receive from God through Jesus Christ. Secondly, that regardless of what is “proper,” Jesus never fails to show mercy. If the time isn’t quite right for a miracle, it can still be shown. If a person approaches the throne of grace “unworthily,” but does so full well knowing they do not deserve a crumb of that grace, then they will receive it in abundance.

I cannot speak for God, I cannot solve the unsolvable about the context of this story. Yet I can tell you today, God’s grace is here, it is being poured out on us all, and even as we strive to be holy and do right, it is available to us sometimes more than ever in the moments we do not deserve it. God is merciful, God is just, even to a wretched man such as me. – Amen.

[1] John 2:1-12

Sermon 08/09/2026 – A Divine Pageant

/ John Langenstein / Leave a comment

1 Kings 19:9-18

At that place he came to a cave and spent the night there.

Then the word of the Lord came to him, saying, “What are you doing here, Elijah?” He answered, “I have been very zealous for the Lord, the God of hosts, for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.”

He said, “Go out and stand on the mountain before the Lord, for the Lord is about to pass by.” Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the Lord, but the Lord was not in the wind, and after the wind an earthquake, but the Lord was not in the earthquake, and after the earthquake a fire, but the Lord was not in the fire, and after the fire a sound of sheer silence. When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, “What are you doing here, Elijah?” He answered, “I have been very zealous for the Lord, the God of hosts, for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.” Then the Lord said to him, “Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Hazael as king over Aram. Also you shall anoint Jehu son of Nimshi as king over Israel, and you shall anoint Elisha son of Shaphat of Abel-meholah as prophet in your place. Whoever escapes from the sword of Hazael, Jehu shall kill, and whoever escapes from the sword of Jehu, Elisha shall kill. Yet I will leave seven thousand in Israel, all the knees that have not bowed to Baal, and every mouth that has not kissed him.”

Sermon Text

When was the last time you saw something holy? I do not mean something that felt spiritual or was awe inspiring. I mean something that was Holy. Set apart. Distinct. Terrifying because it was so much bigger and more powerful and more wonderful than you can imagine. To come into contact with the Holy is to feel small, smaller than you could ever imagine. To be afraid of something incomprehensible, and yet to not be consumed by either the fear or the smallness. To be in the presence of the Holy is to know all at once how insignificant we are and yet to see in the insignificance life rather than despair.

For myself, I can think of a few times when an encounter with the holy has really struck me. Once, when I was reading the book of Ezekiel, I had decided to read the description of the angelic beings that went alongside God. Things with multiple heads and hands and eyes and wheels and incomprehensible geometries. In the moment I read a certain line, the reality of that vision of the Prophet struck me. I was down on the floor in a second, I could not lift my head because the weight of this revelation seemed too heavy.

Once as I was presiding over Communion, as I lifted the cup and the wafer that I was using that day to recite the Agnus Dei, “Oh Lamb of God who takes away the sins of the World, have mercy upon us.” I felt the cup grow heavy in my hands. The true weight of that statement, that this was the body and blood of the savior of the world, shed for me and for all other people… I was afraid I was going to drop it when I saw just what this ritual was really doing.

I had a minister describe a time he had been praying with a mentor. They were both kneeling and when they had reached a certain point, he said he wanted to raise his hand, because he felt God had entered in that space. Yet, if he did lift it, he was afraid it would be consumed… This is what it is to be in the presence of the Holy.

Our scripture today captures a moment in which Elijah is fleeing his role as Prophet. He is not doing so because of mere exhaustion or worry, but because he has been beaten and bruised and threatened with death a few too many times. Most of his friends have either abandoned him or been killed, he is alone as a prophet of God. He flees into the desert and asks for God to kill him rather than let him suffer. Undeterred, God instead feeds the prophet for several nights. Elijah receives enough strength, not just to survive, but to seek answers. He leaves the bush he’s been living in and goes to Mount Horeb, another name for Sinai.

Horeb was a sacred mountain, and anyone who touched it could be put to death. Yet the prophet was unafraid to approach this holy place. He climbed the mountain until he found a cave. Entering in, he waited until God spoke. After stating his fears, God told Elijah to stand on the face of the mountain. The Prophet did not, however, go to see the Divine Pageant that passed by. Fire burned, earthquakes shook, wind blew, and then, only when silence fell, did Elijah exit. He covered his face, he left the cave, because he now knew that God had entered into this place.

Usually we focus on the idea that God was in the stillness as a reminder for us to find places of quiet in our life. God is not in the noise and the wonder and the awe, God is in the silence of our quiet reflection and contemplation. Sure, God comes to us in the midst of silence, when we put away all other distractions. Yet, the silence here is not necessary for Elijah to see and hear God’s presence, it is a consequence of God’s presence. The silence is not the means by which Elijah hears God, it is the place in which God is found.

What’s the difference. Well, the difference is that God coming into this place was signified by a great deal of noise and displays of power. Fire, lightning, earthquakes, were the attendants to God’s royal arrival. They burned and raged to declare the glory of the thing that they were heralding. Clearing a path – destroying stone and air and any other obstacle.

The silence that surrounds God is not a statement about where we can find God, but a statement of what God’s presence does naturally. It clears a path because when something Holy enters into a space, there is no choice but to make way for that holy thing. Nature is not blinded like we are, it is fully aware of the holiness of its creator, and so it naturally moves from the place that God’s presence has inhabited, it is fully aware that it is smaller, and less good, and less worthy, than the one who made it.

We lack an understanding of God’s holiness these days. We are, as I often put it, “Drunk on God’s grace,” fully aware that Christ has forgiven us all that is past, we take the command of the book of Hebrews that we should, “boldly approach,” God’s throne; forgetting that we are only meant to do so because we have understood what it means to work out our salvation with “fear and trembling.”[1] Put in the simplest possible terms: God’s love is so great that we have no reason to fear coming to God with the deepest desires of our heart. Simultaneously, God is so holy that we must never forget that it is only God’s love that allows us to approach God without being destroyed. The natural consequence of Holiness is that it repels all other things, that we can approach God at all is a testament to God’s goodness.

Elijah gives us a model for this across his journey to Horeb. He seeks release from his pain and prays to God to just let him die. God cares for him instead. Elijah is strengthened by this care and does what seems impossible, he climbs the holy mountain, the place forbidden that anyone should touch. He enters the heart of that mountain and waits. He waits for the holiness of God to drive away everything around it… Only when the stillness of the void surrounding the holy of holies falls on the world does Elijah cover his face and approach God for help.

In your heart now is the very Spirit of God. If you are a Christian and you profess your faith, you are a Temple to God. Holiness is in you, and it is burning against all unholiness within you. Every thought and word and action that works against the will of God is at odds with this Spirit within you. This same Spirit, however, allows you to enter into its presence, because God is abundant in patience and care. We are not eaten up from the inside, because the Spirit of God hopes to see us made holy through this indwelling, not to see us destroyed.

How do we become more fit for the holiness that lives within us? Firstly, by taking time to acknowledge the holiness around us. When you pray, do not do so flippantly, as if you are having a conversation with just anyone. God is a friend, God is a father, God is sibling, and confidant to us – but God is still God. Give space, and time, and weight to your prayers and see them do much more for you because of it. When you come to worship, likewise, let the hymns carry you to the throne of Grace – even the annoying ones you do not like personally. Let the word of God, the prayers we offer, the space we fill, be a holy thing for you, not just a checklist to be completed.

The thing about holiness is that it asserts itself, we are simply meant to let it do what it will. Do not think you can only meet God in the manicured silence of a long planned out moment. When God appears, you will know it by the widening gap in space, time, and sound God’s presence produced. In a crowded room, as you suddenly feel smaller, when the fear of something more immense strikes you, but somehow that excites and strengthens rather than consumes… When the hymn you have sung a thousand times suddenly seems to swell… When the prayer you pray brings you to the throne of God and yet you never leave your seat…

God is making space, the Pageant is passing by… Let it do its work and clear a path in your own heart and your own life. – Amen.

[1] Hebrews 4:16 c.f. Philippians 2:12

Sermon 08/02/2026 – Eat What is Good

/ John Langenstein / Leave a comment

Isaiah 55:1-5

Hear, everyone who thirsts; come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without price. Why do you spend your money for that which is not bread and your earnings for that which does not satisfy?

Listen carefully to me, and eat what is good, and delight yourselves in rich food. Incline your ear, and come to me; listen, so that you may live. I will make with you an everlasting covenant, my steadfast, sure love for David. See, I made him a witness to the peoples, a leader and commander for the peoples. Now you shall call nations that you do not know, and nations that do not know you shall run to you, because of the Lord your God, the Holy One of Israel, for he has glorified you.

Sermon Text

            Imagine a perfect world. What images come to mind? I’m sure for many of us we imagine a world with no violence or disease. Summers that are not too hot and winters that are not too cold. We dream of a Utopia and see in it the perfection of our present world. We are right to do so. Scripture is clear again and again that the next world, perfected by God and bringing together Heaven and Earth forever, will not be the erasure of what currently is – but a continuation and rebirth of it in totality.

            I think our dreams often reflect an understanding of the privileges we have known in life as well. Sometimes we fail to mention things that a perfect world absolutely would have, or else we imagine our own desires carrying over into heaven in a way that misses the point. Ask any teenager struggling through puberty what their worry about Heaven is and they will probably point to sex, because that is the occupation of a teen’s mind. Ask an older person and their focus will be on reunions and the cessation of pain, because that is the occupation of their minds. Our images of Heaven are as dependent upon our own cognition and concerns as any writ of scripture.

            This was true of Ancient Israel too. In the pre and post exilic period, the writers of the Bible seldom talk of what happens after we die. They just weren’t worried about that in the way we typically are. For them, they imagined what a perfect world on this earth looked like. This is why the New Testament does both – it addresses our spiritual existence beyond physical death and that the spiritual and physical will one day rejoin in the resurrection. When God speak to the prophets, however, the image that is painted is strictly terrestrial. The Divine Truth of the New Jerusalem and the marriage of Heaven and Earth is not denied or contradicted, but it is not fully revealed. The Old Testament speaks of God’s final victory in earthly, national terms.

            There are a few key points to these prophecies. Firstly, the lost people scattered across the earth will return to the Land.[1] Secondly, the land will be healed and never again suffer invasion or blight or famine.[2] Finally, the land will be so wonderful that all people will seek to come and enter into it, either for worship or to enjoy the fruits of the land.[3] A person who lives to be one hundred will be considered young.[4] It is a beautiful dream, limited only by an imagination that did not have subsequent revelation to build upon. God showed the people what they could handle of the perfect world that was to be born, and they would have plenty of gaps to fill in themselves.

            Of all the promises that I see in scripture, one returns again and again. That is that God will create a world where no one goes hungry. Food takes a primary focus time and time again in God’s work. When God comes to Abraham, Abraham shows his righteousness by making God a meal. Moses instituted a memorial in the form of the Passover dinner, a recreation of their hasty preparation for the flight from Egypt. Joseph fed the world and was declared its savior. Again and again, food is a way that God’s kindness, and the kindness of God’s people is shown.

            We are blessed that we do not know hunger. Our neighbors do though. It seems impossible, in the wealthiest country in the world that anyone could go hungry, but they do. Things will only get worse as time goes on. Jobs are getting scarcer, but there’s still people who need to eat. Food scares increase as FDA funding is cut. Global conflict and changing climate make prices climb such that people cannot afford their daily bread. Globally, locally, as near as our next breath – a food crisis persists in this world. The table of God, set so beautifully in front of us today, cannot be the only food and drink we offer to the people around us.

            Locally we have two food banks that help make sure people have what they need. Some of their goods are sourced locally, some are supplied by the state. Feeding America, through Mountaineer Foodbank and similar entities, has made sure folks here in West Virginia have access to food. However, the Federal dollars were cut down in 2025. One billion dollars, were cut from TEFAP and from subsidies that let food banks buy from local farmers.[5] Based on the numbers provided by Feeding America, that’s equivalent to three meals a day for 4,563,084 families of four. So much was lost when that spending was cut.

            In West Virginia, we see a horrific dichotomy. The average income for the state is (I think generously,) reported at about $60,000.[6] Care to guess how much the cost of living for a family of four is? About $65,000-$70,000 on average.[7] Lest we get excited and hope that folks have hope of government intervention at that range, I am sad to report such a household is at 150% of the Federal Poverty Level, and so will have few, if any, aid programs they qualify for, unless there is a local or state organization that allows that threshold.

            Times are tough and I think we are foolish to imagine they are going to get better. There is only one thing that we can do in the face of a world that hostile to existence. Take care of each other. God’s people had feasts, festivals, and public worship spaces so that they could share resources as much as celebrate God’s goodness. When you sacrificed an animal, you took some of the meat home with you to eat, or else ate it there at the temple. You, the Priest, and God, were sitting and having a meal – that’s what sacrifice meant in those days. When you held a feast, everyone was invited, relative, neighbor, friend, even people you didn’t like, because God’s gifts were meant to be shared.

            For us, we can keep a close eye on the people we know. Step in and help when they need it, even if sometimes we have to fight for a while to get them to accept that help. It means that we support local nonprofits doing good. When the government cuts one billion dollars, we cannot give that much, but we sure can give some more time and energy to making sure our pantries never empty. We can have events here, like our hot dog cookout, where we offer food to people, regardless of anything except the fact that all people can eat, should eat, and that we who have are obligated to help those who do not.

            I have never gone hungry in my life. Even when the pantries would go empty at home, there was always a little something for us to throw together into something that kept us going. My grandparents did not have that luxury. Yet, looking back, they tell similar tales. That they always had just enough, because they had family that stuck together and helped them in the thick of it all. For us, now, we can be that family, that support to our community which needs us to reach out a hand and help to fill hungry bellies.

            How fitting this be our scripture, and that this be our lesson, on the day we offer up praise and thanksgiving, and likewise receive the grace from God’s offering of Christ. God could have chosen anything to be a memorial of Christ’s passion, yet he chose bread and wine. Bread which is a means by which we are sustained – full of nutrients we need to live. Wine, a sign of celebration and as Ben Franklin put it, “Proof that God loves us and wants us to be happy.” Today we take spiritual food and drink to the preservation of our bodies and souls, but do not think our responsibility to set a table ends with this paten and chalice. The world is hungry, and the Church must feed it. – Amen

[1] Isaiah 11:11, Ezekiel 37:21, Jeremiah 23:7-8, etc.

[2] Amos 9:15, Jeremiah 42:10, etc.

[3] Isaiah 2:3, Zechariah 14:18, etc.

[4] Isaiah 65:20

[5] https://www.ipm.org/news/2026-03-05/food-banks-short-on-food-amid-stall-in-federal-funding

[6] The difference between a true “average,” vs. Median income is a matter of debate among statisticians I do not have a firm grasp on. However, census data supports that ca. 46% of family households in West Virginia are below the $60k earnings point, so I feel that the median income reflects a good idea of the upper limit of most “average,” West Virginians. https://www.neilsberg.com/insights/west-virginia-median-household-income/

[7] Simulator from https://livingcostindex.com/regions/west-virginia-us/, calculated to exclude recreational spending.

Sermon 07/19/2026 – Weeds among Wheat

/ John Langenstein / Leave a comment

Matthew 13:24-30

He put before them another parable: “The kingdom of heaven may be compared to someone who sowed good seed in his field, but while everybody was asleep an enemy came and sowed weeds among the wheat and then went away. So when the plants came up and bore grain, then the weeds appeared as well. And the slaves of the householder came and said to him, ‘Master, did you not sow good seed in your field? Where, then, did these weeds come from?’ He answered, ‘An enemy has done this.’ The slaves said to him, ‘Then do you want us to go and gather them?’ But he replied, ‘No, for in gathering the weeds you would uproot the wheat along with them. Let both of them grow together until the harvest, and at harvest time I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’ ”

Sermon Text

Two weeks in a row where Jesus wants us to talk about gardening. I could not feel more out of depth. Yet, if the Lord thinks it is an image we need to keep in our head… Who am I to disagree?

Like last week, Jesus is asking us to see the Kingdom of Heaven as an agricultural experiment. God has gone out and planted, but alongside the good seed that God has planted, weeds have been thrown. The workers of the field ask if they should start pulling the weeds, but the farmer in his wisdom tells them to wait. When the time for the harvest comes, the wheat will be separated from the tares, and one will go into storehouses and the other into the fire. Yet, to keep the wheat safe, there must be a period in which the two grow together.

This parable provides one of scriptures more unsatisfactory explanations for a real problem we face. If you look around you in this world, and even in the church, you will see people doing what they ought not to. This is not always just self-destructive acts, but real and serious evil toward others. We often ask, “God why could you not just get rid of all this evil?” And the answer we see, in this parable at least, is that there would be no way to do that that would not harm innocents as well.

God is a God who is not restrained by anything, God has the divine freedom to act upon anyone and anything how God likes. Yet, we know that God has created this world with certain rules. We have free will to do good and bad. God respects this innate will and does not force changes upon us, we must accept and follow God’s leading. Likewise, God in God’s abundant patience, gives people the opportunity to repent, to change, and to try to make right the things they have done wrong. God could change all evil with a snap, but it would not be consistent with the world God has created, therefore only forceful removal would be possible.

A person may say, “Well, how bad could it be! If God could just wipe out evil people, then let God do it.” Well, God did do that once… And God chose never to do so again. The Flood, in all its brutal terror, is a story about God wiping the sleight of creation clean, except for a small subset of humans and animals preserved out of mercy. The story of the Flood is not just a story of wrath or mercy though, it is an object lesson in why “eradicating evil,” cannot be done through violence. The Flood happens, Noah and his family exit, and within a single chapter we are told they go back to the ways of their neighbors. War continues, theft continues, violence of all kinds continues, the Flood did not work to end evil.

I do not believe, fundamentally, that God’s intent with the Flood was to end evil forever, that is what Christ’s incarnation was for. Yet, the fact that God took steps like that at all serves as an eternal reminder that redemption, and not destruction, is the essence of God’s mission in creation. While I cannot give a completely coherent explanation for why God allows evil to exist in the way it does, I do know that God has told me through scripture that if God were to eradicate by force, that eradication would be complete and total and would not leave anything on the earth. God has said that the evil and good must coexist for a time, to spare the good until the time comes for the evil to be erased.

I was curious, as I read this parable, if there was a specific kind of weed involved in this story. Sure enough, the “tares,” that the enemy planted are a specific plant. It is called, “darnel,” and it is a plague on wheat farmers even till today. Darnel is a weed that mimics the appearance of rye, and so it grows in rye fields and propagates. It looks just like rye, until the very moment it produces corns. When the fruit of the plant shows itself, then one can be told from the other, not a moment before.

I read this truth to suggest that maybe God is not saying, “I have plans to take care of all this evil, deal with it until then.” I do think that God is asking us to trust that all evil will be punished someday, but I do not think that God is abandoning us to just sit and deal with this either. The weeds that are in this parable are revealed by one specific thing – their fruits. The things that come from a person, the things that their actions produce, are a valid means to evaluate their nature. This is the lesson of this parable as much as any end times hope it provides.

Do you know someone whose actions you have tried to excuse based on some appeal to their core nature? Maybe it is time to stop. I’m not saying they’re beyond redemption, or that they are without any sort of hope or need for compassion, but I am saying that if someone shows themselves to be consistently in the wrong… Maybe we should acknowledge them for what they are. Call a spade a spade, and do not excuse wrongdoing just because it is easier to tolerate it than to speak to it.

We are not like wheat, we can change what our fruits are. I know I have had times in my life where I have been more trouble than help to the people around me… But it did no good for those people to ignore that I was going down the wrong path. Looking back, I wish more people had called me out for my behavior – not in anger or to reject me – but out of the concern I needed to hear to know I needed to change. Not that I would have listened necessarily…

Next week, we will look at how we can mourn situations we have no control over, specifically family situations. Yet, before that week where we hand so much over to God, I want us to remember our part. Find the tares in your own heart, and start pruning them back so that the fruits of the Spirit can grow. Do not be afraid, if fruits of evil have shown in your life or in another person’s to do something about it. In all things, remember, resemble, and give thanks for the God that gives us time to be transformed, and does not burn the innocent to spite the evil. – Amen.