Sociologist Robert Wuthnow of Princeton University has explored how it is that people make everyday ethical decisions. Many people, he found, perform deeds of compassion, service, and mercy because at some point in their past someone acted with compassion toward them. He wrote, "The caring we receive may touch us so deeply that we feel especially gratified when we are able to pass it on to someone else."

He tells the story of Jack Casey, who was employed as an emergency worker on an ambulance rescue squad. When Jack was a child, he had oral surgery. Five teeth were to be pulled under general anesthetic, and Jack was fearful. What he remembers most, though, was the operating room nurse who, sensing the boy's terror, said, "Don't worry, I'll be right here beside you no matter what happens." When Jack woke up after the surgery, she was true to her word, standing right there with him.

Nearly 20 years later, Jack's ambulance team is called to the scene of a highway accident. A truck has overturned, the driver is pinned in the cab and power tools are necessary to get him out. However, gasoline is dripping onto the driver's clothes, and one spark from the tools could have spelled disaster. The driver is terrified, crying out that he is scared of dying. So, Jack crawls into the cab next to him and says, "Look, don't worry, I'm right here with you; I'm not going anywhere." And Jack was true to his word; he stayed with the man until he was safely removed from the wreckage.

Later the truck driver told Jack, "You were an idiot; you know that the whole thing could have exploded, and we'd have both been burned up!" Jack told him that he felt that he just couldn't leave him.

Many years before, Jack had been treated compassionately by the nurse, and because of that experience, he could now show that same compassion to another. Receiving grace enabled him to give grace. Jesus said, "Now that I, your Lord and Teacher have washed your feet, you should wash one another's feet."

In his book Life Looks Up, Charles Templeton remarks how ironic it is that the course of human history has been affected so positively and negatively by events that have occurred in two small upper rooms. One of them is a drab flat in London's Westside, dirty, curtainless, with stacks of articles on the table and worn manuscripts, aborted attempts wadded up in the trash can. Seated at the table a man labors over a writing, a writing that would overthrow governments, enslave millions of people, and negatively affect the course of history for a generation to come. The man: Karl Marx; his writing: Das Kapital, the handbook for the Communist revolution.

But there's another upper room that also figures in the course of human history: this one located in one of the oldest cities of the world, Jerusalem, and here also there was a table. Thirteen gather at this table to share a meal and to hear the words of a man whose love and sacrifice would make a lasting impact on human history. His message -- that faith in God and love for one another would revolutionize governments and change the lives of countless generations of people to come.

How strange it is that some 1800 years later, Karl Marx would proclaim that strife among people, rigid control of possessions, strict limitation of personal freedom and a move toward a godless society would bring about the perfect world that humanity was seeking. Karl Marx could not see that the kind of life that you and I desire had already been given us. Given to us there in the words of Jesus in that upper room.

When we view the cross I think that somehow we must learn to see our complicity in it. We cannot dismiss this as an act by self-righteous Jews and brutal Romans. We must somehow understand the horrible fact that Satan sometimes uses religious people to accomplish his means. We distort things and before long we call evil good and good evil. Every time we allow sin to seduce us with its distortions, we nail Jesus on the cross once again.

There is an old episode of MASH, in which a rather cocky young pilot comes to the MASH unit because his plane has been shot down, but he is not seriously injured. He tells everyone in a rather boasting voice that flying really gives him a high. If I could not fly this war would really be a drag, he says. He brags that every time he flies a couple of missions they send him back to Japan for several weeks of R & R. The war to him was really quite a lark.

Then one day a Korean child is brought to the MASH unit and her arm has been horribly mangled in an air attack. The young pilot is taken back. Even though it was not his plane that did it, for the first time he must face his own complicity in the brutality of war. For the first time he sees things not from the perspective of 10,000 feet, but in the eyes of a child.

There is a danger in romanticizing the cross. I love the old hymns about the cross just as much as anyone. But the cross is not meant to lull us, it is meant to jolt us.

We come together this evening to recall in our hearts and minds the events that occurred on Thursday of what the church calls Holy Week, the last week in the life of our Lord. One-third of all the events that we have about Jesus’ life occurred during this week: Reminding us of the great significance of these last days. The disciples have gathered in a home, whose we are not sure, but we do know that it had a furnished second floor.

As they gather they participate in what is called a Seder meal, one of the highlights of the Passover week. The Passover festival, of course, had been done for centuries before Jesus came on the scene. It commemorated that time when the Jews were in bondage in Egypt. Moses warned Pharaoh to let his people go, but Pharaoh hardened his heart. So God sent a death over the land of Egypt, but miraculously this death passed over the homes of the Jews. Thus, the season of Passover was given birth.

The meal itself was a symbolic one reminding the Jews of the sufferings of their forefathers and the power of God's deliverance. The foods that were eaten were symbols to remind the Jews of their captivity in Egypt. Apple sauce was eaten to remind them of brick mortar and the fact that they were forced to make bricks with no straw. A bitter herb is eaten to remind them of the bitterness of their captivity. It was this symbolic Seder Meal that he disciples were partaking of that night in the upper room.

It was at the conclusion of that meal that Jesus himself added two more symbols. He took a loaf and broke it and gave it to his disciples saying: Take eat, this is my body which is broken for you, do this in remembrance of me. Then he took a cup with wine. He drank from it and gave it to his disciples saying, “Drink ye all of this, for this is my blood which is shed for you and for many for the forgiveness of sin.” Thus was born our sacrament of the Lord's Supper, out of the experience of an ancient Jewish custom.

Leonardo da Vinci by his famous painting has forever impressed upon on our minds the last supper of our Lord. The scene that he depicts is that moment when Jesus announces his impending betrayal. The disciples look at one another with great shock, all, that is, except Judas, who refuses to look Jesus in the face and clutches his money to his breast. I wonder as we look at those disciples around the table if we can see ourselves. For me they represent all that is good and bad about our humanity.

In 1818 people lived in a world of dying women, the vast majority of which were completely healthy. The finest hospitals lost one out of six young mothers to the scourge of "childbed fever." That diagnosis was actually bacterial infections of the female reproductive tract following childbirth or miscarriage. A doctor's daily routine in the early 1800s began in the dissecting room where he performed autopsies. From there he made his way to the hospital to examine expectant mothers without ever pausing to wash his hands.

Enter Dr. Ignaz Phillip Semmelweis he began to connect the dots and drew an associate with autopsy examinations with the resultant infection and death in these mothers. He began washing with a chlorine solution, and after eleven years and the delivery of 8,537 babies, he lost only 184 mothers about one in fifty.

Succes! Right? No. 

For years he lectured and debated with his colleagues. He argued, "Puerperal fever is caused by decomposed material, conveyed to a wound. I have shown how it can be prevented. I have proved all that I have said. But while we talk, talk, talk, gentlemen, women are dying. I am not asking anything world shaking. I am asking you only to wash...For God's sake, wash your hands." But no one believed him. Doctors and midwives had been delivering babies for thousands of years without washing, and no outspoken Hungarian was going to change them now!

in 1865 Semmelweis' health began to deteriorate and he died in an asylum at the age of 47, his wash basins discarded, his colleagues laughing in his face, and the death rattle of a thousand women ringing in his ears.

"Wash me!" was the anguished prayer of King David. "Wash!" was the message of John the Baptist. "Unless I wash you, you have no part with me," said the towel-draped Jesus to Peter. Without our being washed clean, we all die from the contamination of sin. For God's sake, wash. 

HERE IS A SHORTER VERSION OF THIS STORY

In 1844 a medical doctor named Ignaz Phillip Semmelweis, who was assistant director at the Vienna Maternity Hospital, suggested to the doctors that the high rate of death of patients and new babies was due to the fact that the doctors attending them were carrying infections from the diseased and dead people whom they had previously touched. Semmelweis ordered doctors to wash their hands with soap and water and rinse them in a strong chemical before examining their patients. He tried to get doctors to wear clean clothes and he battled for clean wards. However, the majority of doctors disagreed with Semmelweis and they deliberately disobeyed his orders. In the late nineteenth century, on the basis of the work by Semmelweis, Joseph Lister began soaking surgery instruments, the operating table, his hands, and the patients with carbolic acid. The results were astonishing. What was previously risky surgery now became routine. However, the majority of doctors criticized his work also. Today we know that Lister and Semmelweis were right; the majority of doctors in their day were wrong. Just because the majority believes one thing does not necessarily mean it is true.

When you go to another to wash his feet, or when another comes to wash your feet, be concerned as to the temperature of the water!

Some come with boiling hot water. They are so angry, so upset, so distracted by something that has happened in the past—and so mad about it—that they come to the other person and say, “Here, stick your feet in here!” Nobody wants to have his feet washed with boiling water.

Some go to the other extreme and come with ice water. They are so righteous, so holier-than-thou, so above it all. They come with this frigid, freezing water and want to wash your feet. Nobody wants to have his feet washed with ice water.

Some find a third extreme and come without any water! They try to dry-clean your feet with “a piece of their mind,” just scrubbing away harshly. What they say may be true, but there is no water of love, nothing to wash the dirt gently away, but only a rigid insistence on scraping away every imperfection and the skin along with it!

There is another way—that is to come and wash one another’s feet in love, in the spirit of servanthood.

So much has been written, discussed, and speculated about Judas that we feel we know enough about him already. And really, what more is there to say of him other than he is for all times the supreme symbol of betrayal? Nothing, unless we are willing to admit that there was such about his life which causes us to be introspective about our own.

1. Jesus had confidence in him. To begin with, Jesus observed qualities about Judas which were suitable for discipleship. Had there been no goodness, no promise, no ability, Judas certainly would not have been included among the Twelve. Moreover, he was capable and trustworthy enough to be selected as treasurer for the group. So for whatever reason, future potential or ability already acquired, Jesus had confidence in him.

Has not Christ placed tremendous confidence in us? The care of his church, the propagation of his message, the extension of his ministry, faithfulness to our vows. Shall we too betray his confidence?

2. Judas knew how to be discerning. He was not without practical judgment. The care of the treasury would hardly be entrusted to a reckless, emotion-driven individual. Judas was present in the house of Mary and Martha when Mary anointed the feet of Jesus with an expensive ointment. His protest of the anointing is not without merit, inasmuch as his concern was not for himself, but that the ointment could have been sold and the money given to the poor. From time to time a similar protest is raised today by those who question the wisdom of erecting church facilities costing hundreds of thousands of dollars while so many hungry remain to be fed.

Each of us has been entrusted with the freedom of choice and the ability to discern. Do we betray Christ by our choices?

3. Judas had opportunity. His position among Christ’s chosen naturally enabled him to produce a positive witness. And even near the end, he had the opportunity to abort his scheme, the motive of which is still unclear to us. Jesus announced at the table that the one who would betray him would dip in the same dish as the others. Judas played dumb, but inwardly he knew that Jesus saw through his pretense. Judas had opportunity.

As members of Christ’s family, we have numerous opportunities to make positive witnesses. As a people who have followed our own schemes and well-devised plans, we have the opportunity to repent. Shall we betray Christ by bungling our opportunity?

4. Judas had access to Jesus. The fact that Judas was able to walk up to Christ in the garden and greet him with a kiss, the traditional greeting of a disciple for a teacher, clearly establishes that he had easy access to Jesus.

The Scriptures tell us that Christ serves as our "high priest," interceding on our behalf, having access to God, even as we have access to the Son through prayer. To neglect prayer and the spiritual life is to abuse the access. Shall we betray Christ by abusing our access?

What more is there to say of Judas, unless we are willing to admit that there was such about his life which causes us to be introspective about our own?

Gracious God, how blessed we are to live and serve as a community of Your people. Gifted with the beauty of creation surrounding us, lead us into significant relationships that nurture and challenge us, as we experience the promise of life, and are grateful. 

Lead us now, O God, as we seek, in this season of Lent, to journey with our eyes fixed on Jesus. 

Lead us in righteousness, that our journey might be a journey in which we embrace Christ's ways of compassion and justice, grace and mercy, hope and right living. 

Lead us, God, in peace, as we seek to keep our eyes fixed on Jesus. 

Fill us with a peace that passes all human understanding, a peace the world cannot give to us, neither can it take away. 

But, holy God, let us never be satisfied with personal peace alone. Lead us into paths of peacemaking and reconciliation. And God, we pray that You might soften the hearts of those world leaders who are far more inclined to wage war than to seek peace.

God, where there is brokenness, form us into instruments of forgiveness.
Where there is despair, make of us channels of Your hope.
Where there is division, may we be empowered to bring healing and wholeness.
Where darkness abounds, grant us courage to walk in the light, our eyes fixed on Jesus, the light of the world.

God of healing and compassion,

We hold before You now those in special need of Your healing touch …

God, make us mindful of those among us this day who silently hold hurts and brokenness within them. Teach us to look into one another's eyes and hearts.

We pray for those experiencing pain in their significant relationships, those who are yearning for new beginnings in life. We pray, O God, for young people facing untold pressures and challenges, and for older persons seeking to come to terms with limitations and losses. Whatever our life situations, O God, lead us in paths of right living, our eyes fixed on Jesus Christ our Lord, through whom we pray. Amen.

It may come as a shock to most Christians today, but we would do better to use this woman as a model of faith even more than the disciples. After all, we are neither Jewish nor Galilean; we have no familial claim or geographical claim to Jesus.

While the woman learns that the power of faith lies internally, the disciples learn that faith can't be measured by proximity to Jesus. They are right next to the Lord and yet they see the woman as a bother. They don't lead her to Jesus or attempt to heal her daughter, her faith does that. They are too blinded by their social and religious prejudice to offer miracles to anyone.

Jesus words are obviously not meant to cut down the woman (her compassion runs too deep to care if she is insulted). The words of Christ are meant to reprimand the disciples—and us—when our politics and religious agenda blind us to compassion.

Which faith most resembles mine? Am I like the cocksure disciples steeped in religious and cultural prejudice, deeply self-assured of my proximity to Jesus? Or, am I like the outcast woman of Lebanon, indentured by compassion and uncaring of insults if I can just save one soul?

The 96th Psalm is closely comparable with 1 Chronicles 16:23-26. Psalm 29:2 also contains the words, "Worship the Lord in the beauty of holiness." The New Revised Standard Version translated Psalm 96:9 to read, "Worship the Lord in holy splendor; tremble before him all the earth." Older people have long been accustomed to using the words from the King James Version.

Worship ought to be made beautiful in sight, sound, and thought. The physical settings of worship experiences serve to enhance and reinforce the yearning for understanding and completeness. This may be illustrated by a question: "Would you rather have a picnic on a graveled area in the heat of the sun, or where there is verdure of grass, and the shade of trees?" Worship is best when the scene is not barren, but blessed with good architecture, beauty of color, protection from the elements, and in the presence of an altar, giving it sacred significance.

We need to remember that truth is not only conveyed by words. It is also shared in feelings, situational inclusion, comfortable meditation and contemplation, which nurtures us. But worship can also take place in foxholes of distress, danger, and despair. God's messages and our responses do not always come in pretty packages with liturgical decorations. Sometimes they come in moments of destitution, hunger, inner distress, pain, and loneliness. What we make of what we learn at such times turns the place of discovery into a temple, and we worship in the beauty of holiness because we have found a relationship that truly enriches life.

Worship may take place in prison, a hospital or a nursing home; in a cemetery, a forest, or in a barren desert. It was in a desert setting that Jesus dealt with his temptations and life determinations, as he recalled Deuteronomy 6:13, and declared, "You shall worship the Lord your God, and him only shall you serve." To the woman at the well in Samaria, Jesus said, "Believe me the hour is coming when on this mountain nor in Jerusalem will you worship the Father. ... But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth, for such the Father seeks to worship him. God is a spirit, and those who worship him must worship in spirit and in truth." (See John 4:19-24)

All of us yearn for the experience of "worship in the beauty of holiness." The psychiatrist, Von Frankl, held that the urge to worship is instinctive in children in much the same way as the urge to nurse. He suggested that the ages of four and five are the times when children are most desirous and accepting for the experiences of worship. Esthetics and quality appreciation are important to the development and life of the child. The elderly demonstrate much of the same needs in their lives.

"The beauty of holiness" is a most suggestive and satisfying phrase. It conveys the idea of "Holy Presence," and of being involved in spiritual goodness. My how human hearts long for that! In the midst of crassness, competitiveness, controversies, hostility, and uncertainty of conditions, we need that respite desperately.

Symbolism, the historic sign of faith, serves to renew our sense of oneness with what has been generative before us, and proclaims that we too can be involved in the experience of personal inclusion.

The building we refer to as the church or the chapel ought to be as adequate, as comfortable, and as attractive as we want our homes to be. Shouldn't God's house be the most attractive and architecturally satisfying of all? Nostalgia is important to many of us, and plays a tremendous role in our religious and personal life. It is the incentive that leads us to memorialize -- to provide new and beautiful things that relate to worship. Yet, we know that nostalgic sentiment can become a barrier to doing what is most important for the future. We can become so attached to what we have, and give our loyalty to what is familiar, that we may neglect to see what we ought to develop.

"The beauty of holiness" should inspire us for the transformation of life. It should also challenge us to greater things, with God's encouragement and guidance. Contemplating "the beauty of holiness" is not enough! We must also ask, "And what else ought we to do, God?" The answer we receive may not be the one we might prefer, but we had better not pray, "Thy will be done," unless we are willing to be a part of that will. God calls us to the faithful application of our Christian belief and commitment to discipleship, in which is included "the beauty of holiness." Therein lies the great truth of the words with which we began this worship time:

"O worship the Lord in the beauty of holiness;
Serve him with gladness all the earth." Amen.

The Benediction: Send us forth, O God, causing us to remember that the beauty of holiness needs to show in our lives, through Jesus Christ our Lord. Amen.

As Jesus and his disciples gathered in the upper room, something seemed to be wrong. Although it is not explicitly stated in the narrative, we can surmise what it might have been. But first let us set the stage. In the Lord’s day when people gathered for a meal, it was the slave’s duty to wash the people’s feet before the meal began. The Lord and his disciples were poor; therefore the disciples probably took turns washing off the dust of the roads from the sandaled feet of the little brotherhood. Normally they did it willingly as a matter of course. But tonight, all of them sat stubbornly in their places and would have none of the menial duty. Perhaps on their journey to the upper room they continued to argue with each other as to whom would have the position of honor when Jesus ushered in the kingdom of God. Perhaps with ruffled tempers and with sore feelings, they trooped into the upper room like a group of sulking schoolboys, not one among them willing to see the pitcher and basin and towel set out for their use. And so, for once, the customary little courtesy was not carried out, and they began their meal with feet still travel-stained. An uncompromising spirit prevailed.

Wanting to clear the air and cleanse this childishness out of their hearts, the Lord took the role of the servant, rose and carried through his dramatic action. The disciples were shocked, as clearly demonstrated by Peter’s challenging the appropriateness of the Lord’s action. In the foot washing, Jesus demonstrated his earlier words spoken just before he entered into Jerusalem, "Whoever would be great among you must be your servant ... even as the Son of man came not to be served but to serve, and to give his life as a ransom for many."

Have you washed any feet lately? I am not referring to your own, although good personal hygiene is laudable. Have you been like the Lord, humbled yourself and done an act of servanthood that was uncalled for, unexpected, yet very Christlike? An act like shoveling the sidewalk of a neighbor who often lets his dog run all over your property. An act like continuing to speak well of someone who constantly knifes you in the back. Continuing to love your kids when they do things that make you dislike them. Coming to the church to help paint twice in one week when you notice that many of your fellow parishioners did not care enough to pitch in once. It means giving the extra needed ... be it forgiveness, monetary offerings, service, or what have you ... because you have been touched by Jesus and have felt his love for you.

The Lord of the universe has knelt at our feet, has been our slave, our brother, our friend, and our salvation. Are any of us better than he? Are we more important than he? Should our knees be deprived of the opportunity of touching the floor in order that we can also be in a position to do a little foot washing?

1. God destroys as well as preserves [Isaiah 42:14]

Luther says that God is to be both loved and feared. The same God of compassion who is eager to show love to those who turn to him is equally determined to root out and destroy evil. Isaiah is warning us not to be lulled to sleep by thinking only of the kindness of God. He who shows patience toward our waywardness will eventually cease to overlook unatoned sin and will destroy. He holds all the power of the universe in his hands to work his ends. Our eternal destiny is for him to determine. Are we tempting God by clinging to things he opposes? Remember God has said, "I will destroy." The time to repent and make peace with him is now.

2. Christ will restore sight [Isaiah 42:16]

A blind beggar walking down a street on a day in spring carried a sign saying, "It is April, and I am blind." How pitiful that he was blind at any time. But on a spring day it was even worse; he could not see the newly formed leaves on the trees, or the beautiful flowers blooming on every hand. He could not see the earth bathed in sunshine or the glow of a sunset in the western sky. But another blindness is even worse. It can come to those who have retained their physical sight. There is a saying, "None is so blind as he that will not see." When Isaiah talks of the blind he includes everyone who does not have spiritual insight. Children laugh at the phrase, "I see, said the blind man." Yet it is true that the physically blind can see many things which the person with sight overlooks. So God promises to help us in our spiritual blindness. He will show us the path of righteousness, reveal opportunities to serve our fellow man, to improve ourselves, and to see the Christ who is hidden from those who do not believe in Him.

3. Idolators shall be ashamed [Isaiah 42:17]

Idol worship seems like something out of the long past. It brings to mind visions of ignorant people in an earlier age bowing down before a statue which to them is their god. So this verse does not seem to apply to the one who reads it today. Here is where we deceive ourselves. Idolatry is a very subtle thing. It was said of Sampson that he did not know when the Lord had forsaken him, and thought he could go on in strength as he had before. So idolatry creeps upon anyone who is not alert. It is so easy to cater to oneself; to want fame and fortune so badly that we slowly let these desires come between us and God. Beware lest great shame come upon you because idols of today have subtly replaced God in your objectives and desires.

4. God will be praised for his law (Gospel) [Isaiah 42:21]

Our age is one of much disdain for God’s law. The ten commandments are regarded by many as out of date. They are as foolish in disdaining God’s rules and thinking they have outgrown them as was a certain sailor. The captain had pointed out the north star before turning over the wheel to the young seaman. He told the young man to steer constantly toward that star. The captain then took a nap and upon awakening found that the ship was not on course. When he questioned the young sailor what had gone wrong, he was told, "I have sailed past that star, show me another one." No one can sail past the ten commandments. They remain as up-to-date as the day’s news announcements. God has chosen to give honor to his eternal rules, whether they be revealed in the Ten Commandments or in Jesus Christ. The wise will realize the worth of God’s laws and strive to obey and honor them.

The climax of the parable occurs in verse 15: "Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?" The vineyard owner claims the right to pay his workers not on the basis of their merits but on the basis of his own compassion. Why should such generosity be condemned as injustice? Underlying the parable is the Old Testament conception of God as the creator who is GOOD, that is, generous to all (see, e.g., Ps.145:9). Jesus reveled in the incredible magnanimity of God (see 5:45). Of course Jesus believed in the God of justice, but in his vision of God the divine compassion greatly outshone the divine justice. Those who worship such a God must imitate his generosity, not begrudge it.

Exodus 12:45 - "No sojourner or hired servant may eat of it."

2 Kings 4:43 - "But his servant said, ‘How am I to set this before a hundred men?’ ..."

A servant is a person of either sex who is in the service of another person, and the term does not necessarily mean that this servant is a domestic, in the sense that we use it today. In our usage, a servant is one who works for pay and in so doing attends to the physical needs, in one way or another, of the person who has employed him.

But this was not necessarily the designation in the ancient world. Rather, that concept would be more akin to "slave," which implies a forced labor, but is more in keeping with the type of work done by today’s servants. Rather, the ancient servant means merely someone who was in service to another, and this type of service was often of a high order. In that sense, then, any person under the king was a servant. For example, we have Eliezer, whose position in the household of Abraham compared with that of the prime niinister, hardly a menial position!

However, the servant had certain obligations, whatever his status or rank - he was under obligation to obey and to work for the benefit of his master, which is still not too far away from the idea of the hired workman of today. In return for his obedience and care, he received protection and reciprocal care.

The servitor, on the other hand, may correspond more to our modern concept of servant, since he was the one who served, or ministered to, another. However, again, we must not necessarily equate this with a menial position, although, of course, it could well have been one, and often was. But the point is that it did not have to be so. It may merely mean "one in waiting," or the person who is available to serve in whatever capacity is required. And that, too, is still true today.

An elderly woman made her living selling artificial fruit. One day a customer complained the fruit she sold was not realistic enough. She pointed to an apple, saying it was too red, too round and too big to be a real apple. At that point the artificial fruit lady picked up the apple and proceeded to eat it.

The resurrection of Jesus, throughout the years has been critically examined, judged by authorities, and editorialized by writers, and the conclusion of most is that it is simply an event which can not be proven and probably too good to be true. It may look like an apple but in actuality it is artificial fruit, they conclude. But if you will pick it up and take a bite you come to know that he really did rise from the grave. He is alive. He is listening to our prayers. He is ready to serve when that service deals with the human heart in need of a shepherd's guidance and love.

George Bernard Shaw, the famous playwright, was handed a newly written play by a fledgling playwright. Shaw was asked to give the young man a criticism of the work a few days later. "How did you like it?" asked the author. "I fell asleep reading it," said Shaw. "Sleep is my comment on your work."

My friend there is nothing boring about the resurrection. Easter dawns upon a world hidden in darkness. Easter awakens every sleeper with the news that preacher of peace, the Prince of Power and the Lord of Love has appeared. Christianity is real. Christianity is alive. Christianity is anything but boring. Let us all wake up and smell the roses. Let us resolve to live our lives as if Jesus were a guest in our homes, workplaces and businesses. The truth is that the Lord is here, there and everywhere. He is alive. He is our Risen Lord to whom we offer our discipleship with love.

The song goes, "They'll know we are Christians by our love." Let us be about our Father's business as we serve him with joy. Let us show and tell others the good news of the gospel.

Alila stood on the beach holding her tiny infant son close to her heart. Tears welled in her eyes as she began slowly walking toward the river's edge. She stepped into the water, silently making her way out until she was waist deep, the water gently lapping at the sleeping baby's feet. She stood there for a long time holding the child tightly as she stared out across the river. Then all of a sudden in one quick movement she threw the six month old baby to his watery death.

Native missionary M.V. Varghese often witnesses among the crowds who gather at the Ganges. It was he who came upon Alila that day kneeling in the sand crying uncontrollably and beating her breast. With compassion he knelt down next to her and asked her what was wrong.

Through her sobs she told him, "The problems in my home are too many and my sins are heavy on my heart, so I offered the best I have to the goddess Ganges, my first born son." Brother Varghese's heart ached for the desperate woman. As she wept he gently began to tell her about the love of Jesus and that through Him her sins could be forgiven. She looked at him strangely. "I have never heard that before," she replied through her tears. "Why couldn't you have come thirty minutes earlier? If you did, my child would not have had to die."

Each year millions of people come to the holy Indian city of Hardwar to bathe in the River Ganges. These multitudes come believing this Hindu ritual will wash their sins away. For many people like Alila, missionaries are arriving too late, simply because there aren't enough of these faithful brothers and sisters on the mission field.

The Messianic Age. This is what every Jewish child of God was hoping, praying, and waiting for. It is easy to see why when we hear God's Old Testament promises about the Messianic Age:

• (Isa 2:2) In the last days the mountain of the Lord's temple will be established as chief among the mountains; it will be raised above the hills, and all nations will stream to it.
• (Isa 2:4) They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore.
• (Isa 35:5-7) Then will the eyes of the blind be opened and the ears of the deaf unstopped. (6) Then will the lame leap like a deer, and the mute tongue shout for joy. Water will gush forth in the wilderness and streams in the desert. (7) The burning sand will become a pool, the thirsty ground bubbling springs. In the haunts where jackals once lay, grass and reeds and papyrus will grow.
• (Isa 60:3,10-13) Nations will come to your light, and kings to the brightness of your dawn. (13) "Foreigners will rebuild your walls, and their kings will serve you ... (11) Your gates will always stand open, they will never be shut, day or night, so that men may bring you the wealth of the nations their kings led in triumphal procession. (12) For the nation or kingdom that will not serve you will perish; it will be utterly ruined. (13) "The glory of Lebanon will come to you, the pine, the fir and the cypress together, to adorn the place of my sanctuary; and I will glorify the place of my feet.
• (Isa 65:20-21,25) "Never again will there be in it an infant who lives but a few days, or an old man who does not live out his years; he who dies at a hundred will be thought a mere youth; he who fails to reach a hundred will be considered accursed. (21) They will build houses and dwell in them; they will plant vineyards and eat their fruit ... (25) The wolf and the lamb will feed together, and the lion will eat straw like the ox, but dust will be the serpent's food. They will neither harm nor destroy on all my holy mountain," says the LORD.

What wonderful, beautiful promises. No wonder God's Jewish children could hardly wait for the Messianic Age.

The Old Testament Scriptures clearly state that the beauty and wonder of the Messianic Age will become a reality; but this will be so only with the coming of the Messiah. The Messiah. It is He Who brings about the Messianic Age.

Today, in the story of Jesus' baptism, Matthew tells his Jewish audience that the Messiah has come and that the Messianic Age is about to begin. And, in a departure from Jewish expectations about the Messiah, Matthew tells his Jewish audience that Messiah Jesus has come to take the sinner's place.

Back on January 3rd 2010, the Mars rover named "Spirit" began its sixth year of diligent exploration (Spirit landed on January 3, 2004). It had been sending back so many photographs that NASA figured out a way to teach the little rover how to detect changes in images, so that it sends only images back to Earth with new information.  For example, if Rover was taking photographs of dust devils, it now pauses and waits until the image changes before taking the next photo. This meant less work for the scientists sifting through the many, many amazing photographs ‘Spirit' sent home. What a great name for such a small machine. It made great discovery. We need that kind of spirit in our world.

I don't know if you saw pictures of the rover back then; it's about the size of a small coffee table. A lot of NASA's hopes were riding on this little robot. And it delivered, beyond everyone's expectations. There's something to be said about the big influence of small things.

It reminds me of the Scottish minister who told his congregation about dreaming he had died. When he came to the pearly gates, to his dismay, he would be denied entrance until he presented his credentials. Proudly the Pastor articulated the number of sermons preached and the prominent pulpits occupied. But Saint Peter said no one had heard them in heaven. The discouraged servant enumerated his community involvement. He was told they were not recorded. Sorrowfully, the pastor turned to leave, when Peter said, "Stay a moment, and tell me, areyou the man who fed the sparrows?"

"Yes,"the Scotsman replied, "but what does that have to do with it?"

"Come in," said Saint Peter, "the Master of the sparrows wants to thank you."

Here is the pertinent, though often overlooked, point: great and prominent positions indicate skill and capacity, but small services suggest the depth of one's consecration. We overlook the big influence of small things.

And so it is with Jesus' Baptism. It's a small thing for Jesus to do. It was not necessary for him to be baptized since there was no sin in his life for which to repent. But he submits to John's Baptism of Repentance anyway. Why? To identify with our sins. He joined in the popular movement of his day. It was a grass roots movement started by a desert monk named John the Baptist. John was calling for the repentance of Israel. Jesus chooses to be baptized because he wants to participate with the people in their desires to be close to God.

It's a small thing Jesus does but what a big influence. It forever marks baptism as the way we Christians publicly declare our repentance and dependence on God's grace.

So the Spirit descends from the heavens, lands on Jesus and sends the following vivid snapshots:

1. In the backdrop all the people are baptized.
2. In the forefront Jesus stands out as the focus of God's love.
3. Baptism is the framework by which ministry begins.

One day the great Michelangelo attracted a crowd of spectators as he worked. One child in particular was fascinated by the sight of chips flying and the sound of mallet on chisel. The master was shaping a large block of white marble. Unable to contain her curiosity, the little girl inquired, "What are you making?" He replied, "There is an angel in there and I must set it free."

Every Christian at their confirmation or conversion is handed a large cold white marble block called religion. We must then take the mallet in hand and set to work. Religion is not our goal but we must first start there. Now there are many names for religion. At times we do call it religion but we often use other words and images to describe it. Sometimes we call it our faith. Jesus spoke in terms of the Kingdom of God. We say we are the Church, Christians, or Disciples. There are many names with varying nuances of meaning but in the end they all describe the same thing. We are a people of Faith, faith in Christ to be sure, but faith nonetheless.

We are not a business or institution. We do not sell or produce anything. We advocate no earthly cause. We serve no worldly authority. We come to a church building made by men. And to do what? Practice our faith. But we just as well could have met on a hillside or cave.

Our leader is not here, not so that I can show him to you or offer irrefutable evidence of his existence. That means faith is all we have. We are born through faith, live by faith, and die in faith. After my death, then and only then will I know in full, as the Apostle Paul says, when I see Jesus face to face. Until then I had better understand this religion thing. Now that sounds pretty daunting doesn’t it? Here’s the good News. It’s not all that difficult. Religion is a marble slab and we have to find, like Michelangelo, the angel inside.

Chisel with me a few minutes this morning and let the chips fly, and let’s find the faith that lives inside. Faith: it is the angel of our religion. Faith can set us free if we know how to live it. How do you practice your faith and not just religion? Jesus outlined faith in Luke 17. He explained there are three simple ways to exercise faith. Three small steps make up our journey of faith.

1. The First Step Is Learning to Forgive (4).
2. The Second Step Is Learning to Believe (6).
3. The Third Step Is Learning to Serve (10).

I am sure that each of us has heard the old story of the beautiful princess who kissed the ugly frog. You will remember the frog is really a handsome prince changed into a frog by a wicked witch. It seems to be an irrevocable curse since the only way to break the spell is for someone to kiss the frog. (There’s not usually a long line waiting to kiss frogs). But the princess kisses the frog out of the depth of her compassion and the prince emerges.

What a lesson for us! To free the prince, the princess had to let go of all she’d been taught about ugliness in others. We serve Lord Jesus who was and is in the frog-kissing business. Our faith enables us to abandon all we have been taught about ugliness and unacceptability in others so that we might seek and find the "prince" in each one of them.

Charles Swindoll, in his book "The Grace Awakening," tells about one of his youth workers many years ago who was a member of an ethnic church. It was Scandinavian. Being a rather forward-looking and creative young man, he decided he would show the youth group a missionary film. We're talking about a simple, safe, black-and-white religious-oriented movie documentary. That film projector hadn't been off an hour before a group of the leaders in the church called him in and asked him about what he had done. They asked, "Did you show the young people a film?" In all honesty he responded, "Well, yeah, I did." "We don't like that," they replied. Without trying to be argumentative, the youth worker reasoned, "Well, I remember that at the last missionary conference, our church showed slides "

One of the church officers put his hand up signaling him to cease talking. Then, in these words, he emphatically explained the conflict: "If it's still, fine. If it moves, sin!" You can show slides, but when they start movin', you're gettin' into sin.

At first glance verse 41 seems cursory, "Jesus reached out his hand and touched the man." Why does mark mention this touch? Does he want to point out that Jesus took the risk of getting Leprosy? Does he want us to understand the depth of Christ's compassion that he would touch a leper? Is he simply trying to describe the moment? Unfortunately these are not the reasons that Mark carefully describes the touch. It is this TOUCH that gets Jesus into trouble with the religious leaders. It is this direct contact with a leper that banishes Jesus from Galilee. Mark's point is that Jesus broke the Mosaic law when he reached out and touched the man. In Leviticus the law states that a person is unclean if he has an infectious disease such as sores on the skin, and anyone who touches him becomes unclean and has sinned.

Doesn't this sound like our legalistic attitude today? If you heal a leper, fine. If you touch him, sin! You can heal all you want, but when you start touching lepers, your breaking the law and gettin' into sin. Because Jesus touched the leper he was regarded as unclean and a sinner.

Not only was the leper banished from the community but Jesus also because he chose compassion over ceremonial law they drove him out of the town because he chose to touch a man who was "unclean." Describe the sick and hurting as ceremonially unclean and you do not have to deal with them.

One of the great celebrative anthems that comes to us out of African-American culture is the powerful spiritual "Ain't Got Time To Die." It was written by Hall Johnson and it has these joyfully dramatic words:

Been so busy praising my Jesus,
Been so busy working for the Kingdom,
Been so busy serving my Master…
Ain't got time to die.

If I don't praise him,
If I don't serve him,
The rocks gonna cry out
Glory and honor, glory and honor…
Ain't got time to die."

In this inspiring and wonderful spiritual, the composer is underscoring and celebrating the joy and excitement of being a Christian, the joy and excitement of serving our Lord in gratitude for what he has done for us. The point that this spiritual is trying to drive home to us with great enthusiasm is… that when we really become Christians, when we really commit our lives to Christ… then, we can't sit still… we become so excited, so thrilled, so grateful for our new life in Christ that we can't help but love Him, praise Him, serve Him, and share Him with others.

This is precisely what happened to Andrew. He found the Messiah, he encountered Jesus – and he was so excited he couldn't sit still.

Some of you may have read a remarkable short story sometime during your school years by D. H. Lawrence titled, “The Rocking‑Horse Winner." I wonder if you remember how the story begins?

It is a haunting tale about a family living above its means. The mother is considered by friends and neighbors to be the perfect mother, in spite of the fact that deep down she knows she has difficulty loving her three children. It's important to the husband to keep up the pretense of success the large house, staffed with servants but they are living on the edge, just like many families today. Listen as D. H. Lawrence describes this family's life situation:

“And so the house came to be haunted by the unspoken phrase: ‘There must be more money! There must be more money!' The children could hear it all the time though nobody said it aloud. They heard it at Christmas, when the expensive and splendid toys filled the nursery. Behind the shining modern rocking-horse, behind the smart doll's house, a voice would start whispering: ‘There must be more money! There must be more money!' And the children would stop playing, to listen for a moment. They would look into each other's eyes, to see if they had all heard. And each one saw in the eyes of the other two that they too had heard. ‘There must be more money! There must be more money!'

“It came whispering from the springs of the still-swaying rocking-horse, and even the horse, bending his wooden, champing head, heard it. The big doll, sitting so pink and smirking in her new pram, could hear it quite plainly, and seemed to be smirking all the more self-consciously because of it. The foolish puppy, too, that took the place of the teddy-bear, he was looking so extraordinarily foolish for no other reason but that he heard the secret whisper all over the house: ‘There must be more money!'"

That's the family backdrop to the story of “The Rocking‑Horse Winner." Quite an extraordinary picture: “There must be more money! There must be more money!"

I wonder if there are any homes in our community today that are haunted in that same way: “There must be more money!"

Let's talk about financial freedom. Jesus said on one occasion: “No servant can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money."

Here is the challenge for today: We want to break the grip money has on our lives. We want to affirm that Yahweh, the God of Abraham, Isaac and Jacob is our god, and our only god. We want to affirm that the God who manifested Himself in Jesus of Nazareth is our god. This is who we are. That is why we are here in this room at this time. “Thou shalt have no other gods before me."  We want God to be our god, not material possessions.

Freidrich Nietzsche drew the distinction between a servant morality and a master morality with disturbing clarity. A servant morality adopts values and follows a morality which is imposed upon us by others. It negates the self. A master morality, on the other hand, sees the self as the creator of both values and morality. It, therefore, affirms the self. Nietzsche saw religion as the great espouser of servant morality because it portrayed values and morals as absolutes given by God. He contended that to be fully human is to realize that morality is something we create. Values are not hung "out there" like stars in the sky. We are the ones who do the valuing. The clues to ethical behavior come from within ourselves and are not prescribed for us by some external authority. Values are neither objective nor carved in stone despite the claims of the church. Instead, they come from an internal gyroscope that guides the course of our lives.

But the question always arises: How do we then live with thousands of people creating their own morality?

Perhaps you have visited the Upper Room Chapel in Nashville, Tennessee, and had the opportunity to meditate before the marvelous wood carving and its appointments which so dramatically depict the Last Supper. One of the mysterious features of this particular carving is that no matter where you kneel before the figure of Christ, his eyes gaze strangely into yours. So it must have seemed to the disciples gathered around the table in Jerusalem on that fateful evening. How much more intense it must have been for Judas, and we can but wonder where his eyes were fixed when Jesus uttered those terrible words. "He who has dipped his hand in the dish with me, will betray me" (Matthew 26:23).

So far as the disciples were concerned, they had gathered, as they had done since childhood, to partake of the traditional Passover meal. The streets of Jerusalem were crowded with pious Jews who had come into the city for this express purpose. The ritual was always the same: while at the table, the story of the escape from Egypt would be recounted ... there would be special foods on the table and unleavened bread would be eaten as a reminder of the haste in which the Exodus people had been forced to flee Egypt ... it was always the same.

To the disciples’ surprise however, Jesus suddenly departed from the familiar references; "And he took bread, and gave thanks, and broke it, and gave unto them saying, ‘This is my body which is given for you: this do in remembrance of me.’ Likewise also the cup after supper saying, ‘This cup is the new testament in my blood, which is shed for you.’ " Jesus had dramatically transformed the Passover supper into the Lord’s Supper on the evening of his "last supper" with them (see also Mark 14:22-24 and Matthew 26:26-29).

The Lord’s Supper:

1. Is a sacrament, meaning that it was instituted by Christ and commanded to be continued "till he come." In Paul’s familiar passage, used in the sacrament ritual, he adds, "For as often as ye eat this bread and drink this cup, ye proclaim the Lord’s death till he comes" (1 Corinthians 11:26).

2. Symbolizes the new covenant. The Old Testament covenant of the Law was sealed with the blood of animal sacrifice. However, this covenant had failed. The prophets themselves had said, "Behold, the days will come, saith Jehovah, that I will make a new convenant with the house of Israel, and with the house of Judah." The covenant of Law was being superseded by the new convenant of love, sealed by the blood of Christ.

3. Uses of common elements. In addition to using the traditional elements of the Passover, bread and wine, Jesus realized that each day when his followers partook of their meals, two things were certain to be on the table ... bread and wine. Consequently, even an ordinary meal would include reminders of the new covenant.

4. Was observed anxiously. Devout early Christians met daily to observe the sacrament in the prayerful hope that Jesus would return while they were sharing the sacred meal. In time, the early Church observed the sacrament each Sunday, a practice continued until the Reformation. Oddly enough, in Scotland, during the sixteenth century, it was observed in the country twice and in town four times a year.

5. Is called the eucharist, meaning the "thanksgiving," based on the passage, "He took a cup, and when he had given thanks...."

Perhaps John Calvin spoke for each of us when he admitted that "the matter is too sublime for me to be able to express, or even to comprehend ... I rather experience it, than understand it."

John's account of the miraculous feeding is curious, when compared to the synoptic gospels, for a number of reasons. John links the feeding to the story of Jesus' walking on water, and to Peter's confession of faith. Probably, John means thereby to make a strong point regarding the identity of Jesus as the exalted Christ.

Moreover, we should take note that this feeding is set by John in the context of Passover. In John's gospel, Jesus cleanses the temple at Passover and uses the occasion to speak of his impending death (John 2). Later, in John 13, Jesus will speak again of his death in the context of a Passover meal with his disciples.

Unlike Luke's account of the miraculous feeding, as well as Mark's, this meal is not presented by John as a sign of Jesus' compassion for the hungry multitudes. Rather, this feeding is used by Jesus as an opportunity to perform a sign that will be considerably greater than the crowds expected. This is a typical Johnannine moment. In John's gospel, they come to Jesus asking for "water," and he offers "living water." They come hankering for bread, and he gives them "bread from heaven." So again, in today's passage from John, we are alerted that "bread" means considerably more than what we mean when we say, "bread."

We come to Jesus with our bodily, carnal, immediate needs only to be surprised that Jesus seems to be about more than the meeting of our needs. Nothing so satisfies us as a good meal. After their miraculous meal, the crowd immediately thinks of monarchy. Moses earlier gave bread, manna, in the wilderness of the exodus (Deut. 18:18). They hail Jesus as the new king.

John offers us an exalted Christology. Jesus will not be controlled or utilized by the crowd for our purposes. He will not be jerked around in fulfillment of our wants.

A few years ago there was a true story about a man in New York City who was kidnapped. His kidnappers called his wife and asked for $100,000 ransom. She talked them down to $30,000.

The story had a happy ending: the man returned home unharmed, the money was recovered, and the kidnappers were caught and sent to jail. But, don't you wonder what happened when the man got home and found that his wife got him back for a discount? Calvin Trillin was the writer of this story. He imagined out loud what the negotiations must have been like: "$100,000 for that old guy? You have got to be crazy. Just look at him! Look at that gut! You want $100,000 for that? You've got to be kidding. Give me a break here. $30,000 is my top offer."

Mark Trotter concluded his rendition of the story with this thoughtful comment: "I suppose there are some here this morning who can identify with the wife in that story, but for some reason I find myself identifying with the husband. I'd like to think if I were in a similar situation, there would be people who would spare no expense to get me back. They wouldn't haggle over the price. They wouldn't say, 'Well, let me think about it.' I like to think that they would say, 'We'll do anything for you.'"

The point of that story is this: sometimes it's O.K. to be extravagant! Now, that is precisely what this story in the Gospel of Mark is all about. Remember the story with me. Jesus is on His way to the cross. It is just a few days before Passover. The chief priests and scribes are plotting against Him. Judas is about ready to betray Him. The crucifixion is less than a week away and Jesus knows it. Jesus and His disciples stop at Bethany. just a few days before, Jesus had raised Lazarus from the dead there in Bethany. Now, as they are having dinner, a woman comes to Jesus and does a beautiful but extravagant thing for our Lord. The Gospel of John tells us that the woman was Mary, (the sister of Martha and Lazarus). Mary brings an alabaster jar of very expensive ointment. She breaks open the jar and pours the costly perfumed oil on Jesus' head. She anoints His head with oil.

Why did she do that? Some say it was an act of gratitude in which she was thanking Jesus for raising her brother Lazarus from the dead. Some say it was an act of consecration in which she was baptizing Jesus to encourage Him to go into the HolyCity and do what had to be done. Others say it was a foreshadowing, an act of preparation, in which she was anointing His body for the death which was to come in Jerusalem a few days later. All say it was an act of love and kindness.

But Judas said it was a waste. If you lived strictly by the Judas mind-set, you would have no Spire on the church, no flowers on the altar, no art on the wall, no robes for the choir, no fine organ, no beautiful weddings. Your daughter would come to you and say, "I'm in love and I'm so happy. I want to get married." And you would say, "Well, why don't you just elope? It's much cheaper. It would be wasteful to have a wedding." But the Mary mind-set says, "Sometimes in the name of love and kindness and gratefulness; it's O.K. Indeed, it's beautiful to be extravagant." Let me show you what I mean.

1. First Of All, It's OK To Be Extravagant In Our Generosity.

2. Second, It's OK To Be Extravagant In Our Gratitude.

3. Third And Finally, It's OK To Be Extravagant In Our Graciousness.

In all prrobablity, you know of some young boy who bears such a striking resemblance to his father that a person would know immediately, even in a crowd, that they were father and son. The father can be seen in the son. The Bible tells us that "God was Christ!" In what ways did the Son resemble the Father?

a. In his life. Jesus affirmed and celebrated life. His was not the attitude that this world and all that is in it are despicably evil ... that the object is to totally reject life with an eye always on "glory" ... that beauty in any form must be repressed as a tool of the devil. No, instead, Christ affirmed and celebrated life. Not a recluse, he enjoyed friendships with Lazarus, Mary, Martha, and others. He observed simple domestic gestures and was so impressed by them that he gave them a prominent place in his teachings (a woman sweeping a house, or drawing water at a well, baking bread, old wineskins bursting with new wine, lamps flickering in the night, patches on old garments). He enjoyed and absorbed the movements in nature and referred to them in order to illustrate his message; birds gathering into trees, foxes going into dens, figs withering, storm clouds boiling. Jesus affirmed life in such a positive manner, experiencing and relating to God’s great intention and design for all he had made, that we may understand life is not to be either seized nor rejected, but "lived" in an attitude of "Praise God!" In the harmony of Christ’s life with creation, we see something of God’s great intention and design for each of us.

b. In his ministry. Jesus’ ministry was characterized by the absolute "giving" of himself. He was, as one theologian puts it, "radically obedient" to God. In the same spirit, he was "radically giving" to others, always reaching, touching, healing, praying, searching, loving. The Bell Telephone Company did not originate the concept of "Reach Out and Touch Someone." The concept was in the mind of God before creation and the practice is as old as Eden. It was perfected in Jesus Christ, proclaimed in the New Testament, and is as relevant today as this morning’s newspaper. The ministry of Christ reveals a God who "spends" himself for creation.

c. In his teaching. Jesus was able to recognize and relate to God in the common life through his teachings. His life, ministry, and teachings combined to reveal a God of boundless love, caring, concern, and sensitive compassion. What he taught, he practiced. Even in death he was consistent with the witness of his life. Having spoken of "forgiving one’s enemies" and those who "despitefully use you," he gathered his words into action on Calvary. "Father, forgive them," he prayed. He taught so very much more, all of which was personified in his life. He showed that if the "good teacher" is flawlessly consistent, how much more consistent and loving must be our heavenly Father?

d. In his resurrection. Here, God unmistakably reveals himself. His power is beyond imagination. His promises are made good. His intentions and purposes will not be overthrown. His actual involvement in the world is confirmed. In the resurrected Christ, God is clearly revealed. God was, in all ways, in Christ!

Here's a story from the desert tradition: A brother had committed a fault and was called before the council. The council invited the revered Abba Moses to join, but Abba Moses refused. They sent someone to get him, and he agreed to come. He took a leaking jug, filled it with water and carried it with him to the council. They saw him coming with the jug leaving a trail of water, and asked, "What's this?" Abba Moses said, "My sins run out behind me and I do not see them, and today I am coming to judge the error of another?" When the council heard these words they forgave the brother.

In solitude before God, faced only with ourselves, we learn the compassion of God. Perhaps it is not incidental that in the midst of ministry and the unrelenting needs of the crowd, Jesus, the good shepherd, called his disciples to join him in the desert: "Come away to a deserted place all by yourselves and rest awhile."

It is not all rest, all shabbat in the wilderness. There, wrestling with our own hearts in the darkness before God, we learn mercy the shepherd's prerequisite and become a people of compassion.

During World War II the Royal Air Force flew Danny's favorite plane of all time: the Spitfire. Watching those things fly all over the RKO newsreels the young boy came to believe they were dauntless. If a pilot flew a Spitfire, Danny thought, he would always hit his target, and he would always return home.

One day the British Consul from Minneapolis came to Danny's town to visit. Danny's dad was chairman of the County War Bond drive so that gave him the honor of entertaining the British Consul in his home. His mother, Suzanne, went crazy with preparations. She brought in all her friends; she hired a German woman to clean the house; she went downtown to buy a new dress.

The day the Consul arrived 40 people crammed into three rooms to welcome this man. Each one of those people couldn't wait to tell this tall, thin diplomat from England about the town, about how patriotic it was, about how he or she had a great-aunt in London, about how well the war was going. They all had plenty to say.

Suzanne was running around fractiously trying to serve everybody and greet everybody, and make sure everybody had a place to sit, and did they want more of this -- in general, were they having a good time.

Finally the British Consul sat down. For a split second he was actually by himself. The hostess had left to get him a drink; all the other guests momentarily turned away. Danny saw his chance. He ran to him. Even though the Consul was sitting, the boy still had to stand to whisper into his ear: "Tell me about Spitfires!"

The tall man looked at the eight-year-old. He smiled, he relaxed, and he said, "Spitfires? I'll tell you a story about Spitfires. I flew one early in the war. It was splendid. I shot down a Messerschmidt and I came home alive. The next time I wasn't so lucky. That's why I'm not flying anymore. What is your name? I'll send you some pictures of Spitfires."

About a month later a letter came from Minneapolis. Inside was a folder about Spitfires and a note from the Consul: "Dear Danny. I enjoyed talking with you. Good luck." He signed his name.

Danny was the only person who didn't barrage the Consul's ears with information about the town and American patriotism. This small boy was the only one who said, "Tell me about Spitfires." He was the only one who actually listened to him -- even if it was just for a few minutes!

In today's gospel lesson Jesus needs somebody to listen. He has just begun his journey to Jerusalem where he knows he will travel the bitter road of the cross and he will experience the loneliness of being denied, abandoned, and betrayed by his disciples. Martha may think her tasks have a high level of importance and at another time she would be right but not now. Now, it is time to sit and listen.

The disciples' question is ours: Do you not care that we perish?

Jesus doesn't care about the storm. But does he care about us who care about the storm?

About this time of the year, I invariably think of a divinity student whom I taught. He felt called by God to serve as pastor to rural churches. Amazingly, he found a woman who felt called by God to marry him and go with him into a lifetime of service in out-of-the-way places. They went, in June, on a honeymoon, traveling by bicycle in the mountains and camping, the only honeymoon they could afford. First day out, on the road, there was an accident. She was hit by a car, crushed, and died a painful, terrible death.

I could imagine that young man crying out, "You called me into the ministry. You put me in this boat, placed her here with me. Do you not care that we perish?"

On this beautiful June day, it is easy to sit here in this air-conditioned chapel and think good thoughts about the world. But you know life. There can be darker, more difficult days than this. In June, walking around a placid lake, hiking in the park, nature, the world seems benevolent and benign. We moderns, because we have devised so many means of protecting ourselves from nature, tend to be nature romantics.

But this story of Jesus and his disciples in a boat renders another world, a world where storms rise up out of nowhere and nature puts us in peril. If you have ever suffered from say, cancer, you know that world. In cancer, the normal reproductive processes, the "natural" workings of cells, somehow go out of control, reproduce with astonishing speed, oblivious to the checks and balances of the body. The once placid lake which has been our body on most days becomes an angry, raging sea.

And this story is about that.

Perhaps you thought that there would be smooth sailing with Jesus. You thought that, with Jesus in the boat, there would be no storm, no waves, no fear. No. Almost every page of Mark's gospel proclaims that Jesus is the center of a storm. When Jesus is near, the wind picks up, the waves bang against the side of the boat, and there is trouble.

There is a chapel somewhere in Wisconsin that has a stained glass window over the entrance, showing the figure of Jesus with open arms. Some, seeing it for the first time, remarked, "How meaningful! He seems to be inviting us in to worship."

"That's true," the pastor said. "He is indeed inviting us in to worship."

When the service was over and the same person was going out the door, he looked up at the window again. There was the figure of Jesus, with the same invitingly open arms. "Look!" he said. "Now he seems to be inviting us out."

"Right," the pastor replied. "The Jesus who invited you to worship now invites you out into the world to serve other people in his name."

Our Lord is greatly interested not only in what goes on in the church, but in what goes on in the office, the home and the factory. That's where people spend most of their time. That's where the Christian life is to be lived.

If I were to mention the names of certain disciples to you and ask you to write down the first word that comes into your mind, it is unlikely you would come up with the same words. If I were to mention the name of Judas many of you would write down the word "betray" but not all of you. If I were to mention Simon Peter, some of you would write down the word "faith," but not all of you. If I were to mention the names of James and John, some of you would write down the phrase "Sons of Thunder," but not all of you. But when I mention the word Thomas, there is little question about the word most everyone would write down. It would be the word doubt. Indeed, so closely have we associated Thomas with this word, that we have coined a phrase to describe him: "Doubting Thomas."

You may be interested to know that in the first three gospels we are told absolutely nothing at all about Thomas. It is in John's Gospel that he emerges as a distinct personality, but even then there are only 155 words about him. There is not a lot about this disciple in the Bible but there is more than one description.

When Jesus turned his face toward Jerusalem the disciples thought that it would be certain death for all of them. Surprisingly, it was Thomas who said: Then let us go so that we may die with him. It was a courageous statement, yet we don't remember him for that. We also fail to point out that in this story of Thomas' doubt we have the one place in the all the Gospels where the Divinity of Christ is bluntly and unequivocally stated. It is interesting, is it not, that the story that gives Thomas his infamous nickname, is the same story that has Thomas making an earth shattering confession of faith? Look at his confession, "My Lord, and my God." Not teacher. Not Lord. Not Messiah. But God! It is the only place where Jesus is called God without qualification of any kind. It is uttered with conviction as if Thomas was simply recognizing a fact, just as 2 + 2 = 4, and the sun is in the sky. You are my Lord and my God! These are certainly not the words of a doubter.

Unfortunately history has remembered him for this scene where the resurrected Christ made an appearance to the disciples in a home in Jerusalem. Thomas was not present and when he heard about the event he refused to believe it. Maybe he was the forerunner of modern day cynicism. Maybe the news simply sounded too good to be true. Thomas said: Unless I feel the nail prints in his hands I will not believe.

Now I cannot help but notice that Thomas has separated himself from the disciples and therefore, in his solitude, missed the resurrection appearance. I think that john is suggesting to us that Christ appears most often within the community of believers that we call the church, and when we separate ourselves from the church we take a chance on missing his unique presence.

But the story doesn't end here. The second time Jesus made his appearance Thomas was present with the disciples and this time he too witnessed the event. This time he believed. What can we learn from the life of Thomas?

1. Jesus did not blame him.
2. The most endearing things in life can never be proven.
3. We must move beyond doubt to faith.

Legend says that it happened in the streets of Damascus. A merchant sent his servant to the market. When the servant returned, trembling and agitated, he said, "While I was at the market, I was jostled by someone in the crowd. I turned to look and saw that Death had jostled me. She looked at me and made a threatening gesture. Master, please lend me your horse so I can escape. I want to ride to Samarra. There I will hide so that Death cannot find me."

Later that same day the merchant himself was in the marketplace, and he also saw Death in the crowd. He said to her, "Why did you startle my servant this morning by making a threatening gesture?"

Death replied, "That was no threatening gesture; it was simply a start of surprise. I was startled to see your servant in Damascus, for we have an appointment tonight in Samarra."

A little boy, growing up in a community where his father served as a Methodist minister was outside playing. He was doing all of the things that a little boy does. He was climbing trees. He was swinging on the swing set and jumping out. He was rolling and playing with his dog. His mother called him for dinner and all of the family gathered at the table. His mother looked at him and said, "Young man, let me see your hands."

There was some rubbing of his hands on his blue jeans before he held his hands up. His mother looked at them and asked, "How many times do I have to tell you that you must wash your hands before you eat? When your hands are dirty, they have germs all over them and you could get sick. After we say the blessing, I want you to march back to the bathroom and wash your hands."

Everyone at the table bowed their heads and the father said the blessing. Then, the little boy got up and headed out of the kitchen. He stopped, then turned and looked at his mother and said, "Jesus and germs! Jesus and germs! That's all I ever hear around here and I haven't seen either one of them."

That is a humorous little story, but it does point out the fact that our hands can be an identifying characteristic. According to the F.B.I., every one of us has a different set of fingerprints. We are all different, yet we can be identified by our hands. And the same was true for Jesus. On that first Easter, Peter and John gathered with the other disciples in that upper room to talk about the empty tomb and the possibility of the resurrection. As they were talking, Jesus came and stood among them. They were frightened, but Jesus reassured them by showing them his hands and feet. How often had the disciples seen those hands of Jesus touch blind eyes so they could see? How often had they seen his hands bless little children? How often had they seen him reach out hands and lift the cripple up and say, "Walk?" They saw the hands of Jesus and they knew that he was resurrected from the dead.

Many Christians are hurt by even the slightest criticism of their faith. Yet God often uses attacks and slurs on one’s faith to strengthen it.

Madalyn Murray O’Hair was invited by the Student Christian Association to speak at a certain college in Ohio. Mrs. O’Hair will go down in history as the one who knocked prayer and Bible reading out of the public schools. Over 350 students, faculty, and townspeople gathered to hear Mrs. O’Hair discuss her views in opposition to God and religion.

She lambasted everything sacred. She made fun of pastors, leaders, and church officers. She said the Bible was not infallible, and it did not amount to anything anyway; she harassed the students and professors; she harangued the foolish thinkers who believed what they read. She referred to God as "Big Daddy" and to Jesus Christ as "J.C." and to the Holy Ghost as the "Spook." The audience was stunned by her speech, and as questions were put to Mrs. O’Hair, she further attacked Christianity.

As the meeting was about to break up, a tiny voice of a little college girl came from the back of the auditorium. She spoke quietly and lovingly and her voice was full of compassion. Here is what she said, "Mrs. O’Hair, I am so happy you came to speak to all of us here at our college tonight! We have listened with attention to your tirade on our beliefs. We thank you for showing all of us what an atheist is; we express gratitude on your challenge to our faith; we appreciate your concern for us ... but now we, in turn, must be ever grateful for your visit ... because ... now and forever we have been strengthened in our Christian beliefs. We really feel sorry for you, and we’ll pray each night and day for your conversion to our Christian beliefs, and again we thank you for coming, and I know that you have strengthened my faith in our church, in our religion, and in our Christ! Now I’ll have more faith in ‘Big Daddy,’ in ‘J.C.’, and in the ‘Spook’! Again I say, thank you, and bless your soul!"

The speaker of the evening was flabbergasted. She had no answer. There was a riot of noise. The applause for this response was deafening. The meeting broke up with people experiencing an unbelievable Christian conviction of love for Jesus Christ, the Father, and the Holy Spirit.

The next time someone looks down on your faith, let God use even that person’s negative attitude to draw you closer to him.

Walter Wink, in his book Engaging the Powers, suggests that Jesus' action represented a revolution happening in seven short verses. In this short story, Jesus tries to wake people up to the kind of life God wants for them. He often talks about the Kingdom of God where people have equal worth and all of life has dignity. But in the latter part of his ministry, he begins to act this out. In the midst of a highly patriarchal culture Jesus breaks at least six strict cultural rules:

1. Jesus speaks to the woman. In civilized society, Jewish men did not speak to women. Remember the story in John 4 where Jesus spoke to the Samaritan woman at the well. She was shocked because a Jew would speak to a Samaritan. But when the disciples returned, the Scripture records, "They were astonished that he was speaking with a woman?" In speaking to her, Jesus jettisons the male restraints on women's freedom.

2. He calls her to the center of the synagogue. By placing her in the geographic middle, he challenges the notion of a male monopoly on access to knowledge and to God.

3. He touches her, which revokes the holiness code. That is the code which protected men from a woman's uncleanness and from her sinful seductiveness.

4. He calls her "daughter of Abraham," a term not found in any of the prior Jewish literature. This is revolutionary because it was believed that women were saved through their men. To call her a daughter of Abraham is to make her a full-fledged member of the nation of Israel with equal standing before God.

5. He heals on the Sabbath, the holy day. In doing this he demonstrates God's compassion for people over ceremony, and reclaims the Sabbath for the celebration of God's liberal goodness.

6. Last, and not least, he challenges the ancient belief that her illness is a direct punishment from God for sin. He asserts that she is ill, not because God willed it, but because there is evil in the world. (In other words, bad things happen to good people.)

And Jesus did all this in a few seconds.

A true heart of compassion will let people know of God's love and that God has provided a way to experience true life, an abundant life. But How? Do we all have to share the same way? No, the unbelieving world is made up of a variety of people: young, old, rich, poor, educated, uneducated, urban, rural, with different race, personalities, values, politics, and religious backgrounds. It's going to take more than one style of evangelism to reach such a diverse population!

So what is your style?

Confrontational? Repent and be baptized, save yourselves from this corrupt generation. (Acts 2)

Intellectual? Paul debated with the philosophers on Mars Hill to convince them. (Acts 17)

Testimonial? One thing I do know. I was blind but now I see! (John 9)

Relational? Go home to your family and tell them how much the Lord has done for you. (Mark 5)

Invitational? The Samaritan woman at the well begged the people of the city to come and hear Jesus for themselves. (John 4)

Serving? Dorcas impacted her city by doing deeds of kindness. (Acts 9)

Don't ever think you're a second class Christian because you don't proclaim Christ like Peter or Paul. Discover your own method. Then get out of your chair and use it, for the Glory of God. Live by faith, not fear!!!

Four centuries ago there was an incident that can serve as an example of the power of fear. It was the occasion of the last Tatar invasion of Russia in the fall of 1462. The two armies faced each other on the banks of the Oka River, which is located about 200 miles east of Moscow. For several days they had been engaged in battle. When the Tatar army would attempt to cross the Oka River, they would be beaten back by the Russians. It was the Oka River that gave the inferior Russian army any chance of surviving. After several days it began to appear that the river would be all the Russians needed to be saved from the onslaught of the Tatars. But then something happened that frightened them greatly. A cold wave developed that blew down the Ural Mountains and caused the Oka River to begin to freeze. If the river were to freeze over completely, it would mean that the Tatars would be able to cross and the Russians would be destroyed.

As the night passed the Russian soldiers were sitting by their fires discussing the problem of the freezing water. They knew full well what would happen if the enemy were able to cross on the hardened ice. With the wind growing stronger their fears evolved as well and by midnight the entire Russian army left their encampment. They did not stop until they had reached Moscow.

In the morning when the Tatars awakened they soon realized that the Russians were no longer on the other side of the river. They couldn't believe what they were seeing. This only caused the soldiers and their officers to speculate as to what might be happening. They concluded that the Russians had probably crossed the river many miles to the east and that they would now attack from the rear. Now it was the Tatars who were in a panic. In less than two hours they left their tents and were in retreat. The Tatars did not stop running until they reached the Volga River.

These two armies allowed fear, which was based in their imaginations, to lead and guide them. Too many times we function in the same way. We were built for faith and not fear. Jesus promises that the Holy Spirit will empower us in all that we do. Jesus promises that he will give us his peace and then we will not need to be afraid.

Adapted by William Stidger, There Are Sermons in Stories (New York City: Abingdon-Cokesbury Press), p. 154. Used by permission.

Lord Jesus, teach me to be generous,
teach me to serve you as you deserve,
to give and not to count the cost,
to fight and not heed the wounds,
to toil and not to seek for rest,
to labor and not to seek reward,
except that of knowing that I do your will.

Dwight L. Moody told of the young man who did not want to serve in Napoleon Bonaparte's army. When he was drafted, a friend volunteered to go in his place. The substitution was made, and some time later the surrogate was killed in battle.

However, the same young man was, through a clerical error, drafted again. "You can't take me" he told the startled officers. "I'm dead. I died on the battlefield."

They argued that they could see him standing right in front of them, but he insisted they look on the roll to find the record of his death. Sure enough, there on the roll was the man's name, with another name written beside it.

The case finally went to the emperor himself. After examining the evidence, Napoleon said, "Through a surrogate, this man has not only fought, but has died in his country's service. No man can die more than once, therefore the law has no claim on him."

Two thousand years ago, Jesus went to the cross to bear the penalty that rightly belongs to us. He died in our place. And through Him, our names are written in the book with His name written beside ours.

In the middle of the New Mexico desert, astronomers fume about the "light pollution" from all the sprawling cities that are gradually snaking out across the land. Even on the darkest moonless nights, the stars that used to gleam and twinkle so brilliantly look faded and dim. We who dwell in the middle of cities and suburbs rarely glance heavenward at night anymore - at least not to see stars. The lights that now illumine our nights as brightly as our days read "McDonald's," "Holiday Inn," "Casino Open," and "Twenty-Four Hour Service."

In the glare of all these high-powered night lights, it is hard to remember just how dark and frightening the hours between sunset and sunrise used to be for our ancestors. Light, whether natural or artificial, was a precious commodity. Perhaps the only place where people still tune the rhythms of their lives to the lights in the sky are those who dwell above the Arctic Circle. Despite the modern convenience of the light switch, there is no ignoring the fact that the daylight hours all but disappear for several months. In Tromso, Norway, this period of darkness is called morketida. From mid-November to mid-January, the sun does not rise above the horizon. In fact, from August until mid-November, residents can count on losing 10 to 15 minutes of light each day until the depths of the winter solstice. At best, those high above the Arctic Circle may look forward to only two or three hours of indirect or half-light around midday for nearly two months.

Yet while the stars that light the sky during this morketida period may shine for long periods, they are not enough to dispel the gloom that pervades the streets and can easily poison the soul. Those of us who curse "light pollution" for dimming our stars are disgusted, not at losing light, but at losing a beautiful, heavenly starscape to ponder. Stars are both too distant and too overwhelming to offer us any real nighttime comfort or vision.

During our own periods of morketida, we don't really need more stars - we need more common lights or lamps to light our everyday paths on this earth. Whether in literature, academe, Hollywood or the firmament, stars inspire us, they dazzle us, they entice us to dream. But a star won't keep you from stubbing your toe on a stone as you wander down a dark and lonely road.

In Matthew's text this week, Jesus urges us to serve as lamps for one another, not stars that only dazzle and inspire. Jesus calls us to be lights for the world, not exploding supernovas. Alas, there seem to be a lot more Christians who want to be stars than are willing to be lamps.

Picture a church in which everyone wants to be served. Each person believes the church exists to meet their needs, to make them happy, and to cater to their whims and tastes. Imagine a congregation in which everyone has a “take care of me” attitude and is quick to complain whenever things are not just the way they feel they should be. Sadly, some people don’t have to use their imagination to picture such a church.

This kind of church will never have a positive impact on the world. It will grow small, inward, and unhealthy. This kind of church does not honor Jesus and bring glory to God. This is not a church ruled by a servant spirit.

Now imagine a church in which every single person has a passion to serve others. Think about what God could do through a group of people who are committed to sacrificial ministry to each other. These people know that the Holy Spirit has given each of them unique abilities (spiritual gifts) that are to be used for building up people and bringing glory to God. So they are purposeful about discovering their gifts and developing and using them.

What could God do through such a church?

Hast thou no scar?
No hidden scar on foot, or side, or hand?
I hear thee sung as mighty in the land,
I hear them hail thy bright ascendant star,
Hast thou no scar?
Hast thou no wound?
Yet I was wounded by the archers, spend,
Leaned Me against a tree to die; and rent
By ravening beasts that compassed Me, I swooned:
Hast thou no wound?
No wound, no scar?
Yet, as the Master shall the servant be,
And, pierced are the feet that follow Me;
But thine are whole: can he have followed far
Who has no wounds nor scar?

Any job where there is not much recognition or you are taken for granted can seem like a thankless job. Author Ruth Harms Calkin stated it well:

You know, Lord, how I serve You
With great emotional fervor
In the limelight.
You know how eagerly I speak for You
At a women's club;
You know how I effervesce when I promote
A fellowship group.
You know my genuine enthusiasm
At a Bible study.

But how would I react, I wonder
If You pointed to a basin of water
And asked me to wash the callused feet
Of a bent and wrinkled old woman
Day after day
Month after month,
In a room where nobody saw
And nobody knew?

We know what she's talking about, don't we? Thankless jobs. Jobs without much of a payoff in money or recognition. Repetitive jobs, boring jobs, repulsive jobs.

Being a shepherd is a thankless job. It really is. Imagine dealing with dumb, smelly sheep all day. In Palestine, flocks of sheep are plentiful. They dot the countryside, clutter up highways, crowd the streets of towns and villages. The shepherd with his long staff walks in front of his flock and his sheep follow him. In fact, they crowd around so closely they hamper the shepherd's movement. Dumb, helpless sheep.

In England in the 1940s a young woman entered Oxford University with little focus. She had no idea what to do with her life. But she soon came under the influence of a colorful professor of English, a writer with a gift, named C.S. Lewis. She became a Christian through much of his influence.

She left Oxford, against the advice of friends and family, and began to study nursing. After five more years of rigorous training, she was certified as a nurse.

But her story doesn't end there, for her questing, Christian spirit would not let her rest with the way things were. You see, she ended up working on a cancer ward in a London hospital. Gradually, she came to realize that most of the doctors ignored the patients who were deemed terminally ill. As a result she watched many of them die virtually alone.

Greatly troubled she felt that Christian compassion needed to be expressed to these patients in a visible way. She approached the hospital administration with an idea she had for surrounding those dying of cancer with friends and loved ones during their last days, rather than isolating them in sterile rooms with strangers. Her radical ideas were quickly rejected.

But undaunted, she decided to enroll in medical school to try to make a difference even though she was already 33 years old and would not graduate until she was 39. This she did and later a movement soon grew around her ideas that made it possible for dying patients to live their days in a setting of love and support.

Cicely Saunders, out of Christian compassion and a sense of calling to help in a specific way, began this movement in England in the 1950s. It later moved to the Americas and is now used everywhere and in every town. It is called the Hospice Movement, and it draws its inspiration from Jesus' own passion and compassion for his children -- "as a hen gathers her brood under her wings."

My prayer is that God will continually come to us in new ways and in fresh images, so that more Cicely Saunderses among us can be moved and inspired to take risks to join in God's compassion for his children. Amen.

The following words were part of a sermon given by Dr. King at the Ebenezer Baptist Church in Atlanta, Georgia, on February 4, 1968.

I know a man—and I just want to talk about him a minute, and maybe you will discover who I'm talking about as I go down the way (Yeah) because he was a great one. And he just went about serving. He was born in an obscure village, (Yes, sir) the child of a poor peasant woman. And then he grew up in still another obscure village, where he worked as a carpenter until he was thirty years old. (Amen) Then for three years, he just got on his feet, and he was an itinerant preacher. And he went about doing some things. He didn't have much. He never wrote a book. He never held an office. He never had a family. (Yes) He never owned a house. He never went to college. He never visited a big city. He never went two hundred miles from where he was born. He did none of the usual things that the world would associate with greatness. He had no credentials but himself.

He was only thirty-three when the tide of public opinion turned against him. They called him a rabble-rouser. They called him a troublemaker. They said he was an agitator. (Glory to God) He practiced civil disobedience; he broke injunctions. And so he was turned over to his enemies and went through the mockery of a trial. And the irony of it all is that his friends turned him over to them. (Amen) One of his closest friends denied him. Another of his friends turned him over to his enemies. And while he was dying, the people who killed him gambled for his clothing, the only possession that he had in the world. (Lord help him) When he was dead he was buried in a borrowed tomb, through the pity of a friend.

Nineteen centuries have come and gone and today he stands as the most influential figure that ever entered human history. All of the armies that ever marched, all the navies that ever sailed, all the parliaments that ever sat, and all the kings that ever reigned put together (Yes) have not affected the life of man on this earth (Amen) as much as that one solitary life. His name may be a familiar one. (Jesus) But today I can hear them talking about him. Every now and then somebody says, "He's King of Kings." (Yes) And again I can hear somebody saying, "He's Lord of Lords." Somewhere else I can hear somebody saying, "In Christ there is no East nor West." (Yes) And then they go on and talk about, "In Him there's no North and South, but one great Fellowship of Love throughout the whole wide world." He didn't have anything. (Amen) He just went around serving and doing good.

This morning, you can be on his right hand and his left hand if you serve. (Amen) It's the only way in.

A high school English teacher would use three words to describe how he wanted his students to write: pithy, terse and succinct. By that the students took it to mean that he didn’t want them to waste words and space on the paper. He wanted them to pack as much meaning into a few words as possible. Of course it made sense to them from a mechanical standpoint: they used typewriters and white-out. The less they had to type, the better. They imagined his motivation was less to read and less time to grade. They didn’t imagine, at age 16, that perhaps it meant that they would be better writers. Today, after the advent of the personal computer and the reality of the endless blog on the internet, word conservation is a lost art.

Mark, on the other hand, does not have a problem with word conservation. The state of his prose was less important than the scarcity of paper. Or perhaps he just doesn’t want to waste time on details that do not serve his proclamation. Whatever the reason, his story of the temptation of Jesus is much shorter than that of Matthew and Luke. Mark does not record the challenges that come in a confrontation with the devil, only that Satan tempted him. Mark has written a lot in a very few words. If we are not careful, we may miss something.