Service Type: Sunday

Devotional

On late evenings at the campsite as the fire is at a comfortable level that doesn’t require us to feed it all the time, one of us will say to the other, “Wanna loose a game of crib?” In both of our households cribbage was a game played after supper when visitors came, or with family at the cottage or at Christmas gatherings and so, it is a game both of us are equally proficient at. If we were to play Scrabble it is inevitable that Mike would win, if we were to play dutch blitz it is inevitable that I would win but in a game of crib it is anybody’s game. Did you know that in England it is the only card game that is allowed to be played in bars or pubs without a special license.  Sir John Suckling invented the game in the 17th century. It is said that he frequently spent entire mornings in bed with a pack of cards studying their subtleties and what makes cribbage a special kind of card game is that it has relatively few rules but yields endless subtleties during play. Once you know the rules of the game it is easy to figure out strategy and move your peg along the board.

Rules are always important in establishing how to play a game- but they are also important in how we function as a society, how we elect officials, how we interact with one another and today we heard the most famous list of rules ever recorded. We also celebrate communion today- and embedded in our liturgy are “rules”, words and expressions, prayers and statements that are not only part of the pattern of communion but speak to our theology and understanding of what this sacrament is and therefore are important pieces to this action. It should be noted that the church has had divisions over the “rules” of this and other sacraments. Yet, today we are uniting with brothers and sisters in faith around the world to celebrate communion- because that’s part of the rules too.

But first, let’s look briefly at the Ten Commandments because in truth these are not simply a list of rules- that’s not really what the commandments are about. The most striking and important thing about the Exodus version of the commandments is the introduction. In Exodus 20:2 God identifies God’s self and refers to what God has done for the people of Israel. This means that the giving of the commandments provided the people with an identity and purpose and note that this is an identity and purpose that is completely different from their identity as slaves in Egypt or as a wandering community in the wilderness.

Hebrew scholar Amy Erickson looks to the Ten Commandments as a way in which the people found liberty and freedom. These “rules” provide more than a list of how to behave. “With the order of the commandments, God makes it possible for the people to view their new lives, even in the wilderness, not as chaotic or terrifying, but as meaningful and potentially fruitful. The commandments, as a whole, present an alternative vision to life in Egypt, a place where there was little interest in regeneration and rest and no freedom.” We often think that rules are things that restrict us- and we hear a bit of that in the Ten Commandments- they are seemingly filled with thou shalts or thou shalt nots. But what if we were to look at them in the positive we would see how liberating they truly are.

For example, the commandment “You shall have no other gods but me” means, “In all things put God first, put love, put grace, put compassion first. This is the first of the commandments because it is the first thing God does with us; puts us first”. Or how about the commandment “Do not take God’s name in vain,” this means “Respect the one who loves you. Speak lovingly of God so that the whole world knows that gift.” Or “Remember the Sabbath” becomes “Take time to pause and reflect on what is important in life, connect with that which is always calling out to you. Find space to celebrate the one who offers you life.” Or how about “do not covet another person’s property” means “celebrate what you have already. Great lives are not born by accumulation of things but are birthed in the giving away of love. This is why God is so great.” I thank the Church of Scotland resource for this Sunday for those insights and paraphrases.

Notice also that the first four commandments have to do with our relationship with God, while the remaining six speak to our relationship with one another. It is as if to say, that in order for our relationships to be right with other humans we have to have a relationship with God first. Certainly that is not part of our current societal rules.  But the commandments create a space where humanity can live meaningful lives before God and one another.  The freedom in the commandments is this, how one thinks about God affects how one thinks about their neighbour.  This is also the same rationale behind communion- it is an outward symbol of our inward commitment to live in community with Christ and Christians.

Did you know that World Communion Sunday first took place in a Presbyterian church in Pittsburg in 1933. The Rev. Dr. Kerr first conceived of the idea while he was serving as Moderator for the PCUSA in 1930. He hoped that it would bring churches together in a service of Christian unity- “in which everyone might receive both inspiration and information, and above all, to know how important the Church of Jesus Christ is, and how each congregation is interconnected one with another.” It started off small at first but today it is celebrated around the world. This year it is being celebrated in some pretty creative ways…mostly online. It was in 2012 that our General Assembly created the rule that we could provide virtual communion- this was initially in response to the needs of remote congregations who were experiencing long vacancies. Little did we know how important that rule would become, for all churches, eight years later.

The purpose of the commandments and the purpose of celebrating communion on this particular Sunday is part of who we are- it’s in our rules. But like in a game of cribbage- these rules aren’t complicated rather the subtleties in how we worship God, how we serve one another, how we celebrate communion and live in community are endless this is not how we normally celebrate communion but it is simply the act that brings us together. There is no doubt that it will feel different but whether you are a part of our regular worshipping community or have just found us on YouTube, whether you have your elements prepared or not, whether this is your first foray into communion or old hat- you are welcome and you are invited to participate in this sacrament as you feel comfortable, not because I’m telling you its part of the rules for this Sunday but because it is an expression of how we find creativity in Christ and freedom in the commandments. Amen

Devotional: Presbyterians Sharing Sunday

          Within our denominational calendar this Sunday is known as Presbyterians Sharing Sunday. It is an opportunity for us to learn about Presbyterians Sharing, the national fund that supports the work of the denomination,  and to acknowledge that we are not alone. We are part of a body. We belong to this denomination of Presbyterians across the country that is connected by a common faith, governance, mission, history and shared ministry. Presbyterians Sharing is the fund in which much of that connection is made possible. In fact, I can say with certainty that I would not be here today had it not been for Presbyterians Sharing- for two reasons. One, this fund helped create and subsidize various youth programs that I was involved in. It is where I learned to develop and define my faith- without them I would not have heard a call to ministry. Also, this very congregation was funded by a campaign called “Live the Vision” which used funds collected through Presbyterians Sharing to start churches in the mid 1990s. This congregation would likely not exist without the support it received from Presbyterians Sharing. So, it is important to me that we take time to learn about this fund and how we can support it. This year the Moderator, The Rev. Amanda Currie, wrote a sermon for this particular Sunday in honour of Presbyterians Sharing and it is her sermon that is the foundation for my message this morning.

This morning Jesus continues to use the image of working in a vineyard to describe the Kingdom of God. I’m beginning to think that first century Palestine looked a lot like today’s Okanagan- vineyards everywhere! Clearly, Jesus’ original audience would have identified or at least understood that working in a vineyard is challenging work and requires a special touch. It takes special attention to know when the grapes are ready and when or how they should be harvested. In this particular parable a Father asks his first son to work in the vineyard and initially the son declines, perhaps because he had other things to do or perhaps because he didn’t feel he had the right knack for what it takes. Yet, this son changes his mind and goes and works in the vineyard. The Father asks his second son to work in the vineyard and this son initially says he will but then changes his mind and does not- perhaps because he got distracted or because he was simply paying lip service to his father.

After telling this story Jesus asks those who were listening, “Which of the two sons did what the father wanted?” Despite the fact that he changed his mind, clearly the first son did what the father had asked. How often have we looked at the work that needs to be done, in God’s vineyard, and decided that we really didn’t have what it takes? Then, praying about it or thinking about it a bit more, we decide that the task is not as great as initially thought- and with careful attention we see where God is asking us to harvest. How often have we said, sure I can do that, and then realized that the task was a bit more than we can handle? I have certainly been both the second and first sons in this story at one time or another.

The parable reminds us, however, that faith must be more than just words. The son who promises to work in the vineyard and then fails to do so is of no help to his father. In contrast, the one who hesitates to work, but then decides to take up the task, likely pleases his father with his unexpected generosity.  Amanda Currie writes, “I think about this Scripture today, as we reflect on the call to participate in our denomination’s shared ministry and mission. Through our gifts to Presbyterians Sharing, we participate in God’s mission. Together, we equip congregations, ministries, and presbyteries with skills and tools for evangelism, discipleship, stewardship and Christian Education. Together we create and support new faith communities and participate in national and international mission. We engage in healing and reconciliation and support Indigenous ministries. We prepare and support leaders and live out God’s call to justice. We empower, encourage, and support youth. And we do so much more to participate in God’s mission.

Did you know that the General Assembly has agreed to encourage congregations to give a tithe, that’s 10% of what we raise- to our common ministry, to Presbyterians Sharing. It’s basically our way of showing up to do some work in the vineyard. Showing up to work in the vineyard is not always easy, we discussed that last week. This year, 2020, has been a difficult year for all of us in some way or another. The COVID-19 pandemic swept through the world and through our communities- disrupting our plans, testing our capacity to adapt, and challenging us to be the church outside our buildings and without our usual gatherings for worship or fellowship. Thinking about how much things changed for us during this pandemic makes me realize we don’t know what was going on with the two sons in the parable.

When the second son said he would go to work in the vineyard, he might have had every intention of doing so. Maybe he became ill or injured or had to give priority to a more urgent task at that moment. And the other son who decided he could help…was that because he saw his brother was suddenly unavailable? Did he realize he had more time and energy than he expected? Or was it because he loved his Father and he suddenly saw how desperately his dad needed his help?

Although we don’t know why the second son didn’t show up, we do know that showing up is important, and we can imagine how delighted the father was when the first son was able to be there. But, while Jesus’ parable calls us to follow through on the promises and commitments we make, there is room for grace. We are called to give according to our ability, and while some congregations might not reach their goal, others are surprised when the generosity of their members allows them to surpass it.”

We as CVPC celebrated our 25th anniversary this past January, the session had decided to make stewardship part of that celebration- little did we know what was coming our way. But I think about how over 25 years ago- news went out across this country that a congregation was starting in a place most people had not heard of called the Comox Valley, and Presbyterians from PEI to BC helped fund this congregation for its first few years. This is why it is important for us to realize the impact that Presbyterians Sharing can have. There are a variety of ways that we are invited to share our gifts of money, time, and talents for the work of God’s reign on earth, and in difficult times we can pull together to support those who are struggling more. The important thing is that we all participate in the mission that God is calling us to do. Supporting Presbyterians Sharing is an important way for us, for all Presbyterians across Canada, to give of ourselves for the needs of others, to share together in making God’s presence seen and felt in the midst of difficult times, and to be faithful to God’s call to work in the vineyard for the sake of Christ’s Kingdom. Amen

Devotional: Justice Generosity is not “Fair”

When my father-in-law immigrated to this country he was originally sponsored by a Baptist church in rural Manitoba. While he had apprenticed as a cabinet maker in Germany most of his life experience was rather urban, having grown up in Ulm and Berlin. He knew very little about being a farmhand. So, when he showed up in Manitoba and was placed on a farm he timidly tried his best. However,  after a few incidents including when he accidentally drove the tractor through the barn, it became clear to both his billets and himself that farming was not for him. When Herb would tell these stories about his months on the farm he would be so animated and laugh at how his life had had so many twists and turns. He also commented on how calm the farmer remained through it all, likely stemming from his good baptist roots. In fact on that fateful day when the tractor drove through the barn walls the farmer replied, calmly, something like, “you should probably be a bit more careful”. I’ve talked before about how my own idyllic ideas about farming are often squashed the moment I spend a bit of time on a farm. It’s hard work and not all of us are cut out for it. So, this morning, as we look at this parable about labourers in the vineyard  I can have sympathy for the labourers who worked in the scorching sun all day and received the same pay as those who had only worked an hour.

I wonder if this parable makes you as uncomfortable as it makes me, that seems to be the name of the game these last few Sundays. But perhaps that’s part of the point of the parable, to rest in this uncomfortable place and examine why it makes us uncomfortable. I bet the disciples felt the same when they first heard it. A couple chapters earlier the disciples ask Jesus, “Who is the greatest in the kingdom of heaven?” So we already know that the disciples are struggling to understand who belongs in heaven.  Jesus’ reply is to say that one must become like a child in order to enter the kingdom of heaven. The thing is, in my limited experience, children tend to have a real understanding of what is fair and they focus on what is fair often to a fault and this parable is not fair. And thank heavens God isn’t fair at least not in our usual understanding of justice and fairness.

I want to point out that there is no question that God cares about justice. Throughout the prophets, particularly Amos, God constantly reminds the people to care for the poor, hungry, oppressed, orphaned, widowed and immigrant. Throughout Jesus’ ministry he spent time with the outcast and marginalized. This is perhaps one of the reasons why this parable makes us uncomfortable because it seems contrary to more familiar Biblical teachings. However, the point is that God’s justice does not function according to our understanding of fairness. I suspect this is another reason why we find this parable uncomfortable-most of us see ourselves as the labourers who have worked all day- and so we understand their grumbling, their offence, their outrage at being treated as equals to those who only worked an hour. But this parable isn’t really about fairness but about justice generosity.

In one commentary about this parable the author points out that clearly there is a labour oversupply or possibly recession going on because every time the the landowner goes out he finds more labourers hoping to get hired for the day. If there are that many people looking for work then there is seriously something wrong with the economy and so already things are not fair in this parable. He first goes out at 6am- which is when most landowners would have gone out, their one and only time. What makes this landowner unique and generous is that he keeps going to the market throughout the day, at 9am, noon, 3pm and 5pm. Either this landowner has a huge harvest and constantly needs more workers or he cannot bear to see so many people unemployed, or perhaps its both. Remember, Jesus has used this image of a plentiful harvest before, back in Matthew 9, when he states, “The harvest is plentiful, but the labourers are few; therefore ask the Lord of the harvest to send out labourers into his harvest.” Notice how all of the workers, whether they started at 6am or at 5pm are dependent upon the landowner. All of them went to the market unemployed- which means they owe everything to the landowner.

Something else that is rather interesting in this parable is that it offers no judgment on those who are looking for work. It does not imply that those who were hired later in the day might be lazier than the others. It does not imply that the reason they weren’t hired by other people is because they had a disability or didn’t have what it takes to work hard labour. It simply states that people have not yet been hired even by the end of day- which continues to imply that there is a surplus of unemployed people. And thus, the landowner is very generous when he pays everyone the same amount. God is generous- not only to those who have worked hard all their lives but with those whom we might deem as undeserving.

When a labourer grumbles the landowner responds by calling him friend. This is key because most landowners would not see labourers as their equal and certainly not their friends. But he says, “Friend, I am doing you no wrong; did you not agree with me for the usual daily wage?” Then he goes on to ask, “are you envious because I am generous?” Here I find another reason why this parable makes me uncomfortable- particularly in today’s climate, there seems to be a great sense of entitlement. I’m entitled to the rewards given to me because I have worked hard for them over the years. I’m a tax payer. I deserve this recognition. But this parable blows apart our understanding of “deserving”. Justice generosity is about the lavish grace and mercy that God has given to all of us even though none of us deserves it.

God absolutely cares about social injustice and wants us to work for justice so that all can receive their daily bread, a livelihood that is liveable, but God’s justice generosity goes even further than that. It is not something we have to earn rather it is something that God spends freely. We owe everything to God- our very purpose and breath. Jesus is telling this parable as the disciples approach Jerusalem where he will be crucified, certainly he did not deserve to die. Yet, God’s justice generosity is poured out upon us- whether we’ve been at it a long time or are just starting out-farming isn’t for everyone- but we are all labourers in this field and it’s not fair and thank God for that. Amen

Devotional: Forgiveness is Messy

Growing up, throughout grade school and high school I did not experience nor witness much bullying. There was the odd, sometimes dangerous times but overall I flew under the radar.  That was until my second year of University when my very own roommates- who believed very differently then I did- began to terrorize myself and the other Christian in our house. It came to an absolute crashing climax when we returned from Easter break to discover anti-Christian vandalism all over our doors. Before moving out of that house one of the bullying roommates said, “Why are you running away? I thought you people were supposed to be forgiving” and I couldn’t believe that he had turned a truth about my faith into a vile accusation. If you thought last week’s passage was awkward, today’s passage is messy and challenging. I didn’t know how I was going to start the message but as I read and re-read this passage that comment kept coming up, “I thought you people were supposed to be forgiving.”

The passage today completes what we read and studied last week and includes not only instruction but a parable. Jesus has spent a lot of time talking about how the Christian community should act. Earlier in this discourse Jesus stressed the that the family of God is the most important thing in the world and that we should do everything in our power to nourish and strengthen the bonds of our love for one another. So, as Peter, and likely the other disciples, listens to Jesus’ words Peter needs to clarify what exactly is required of him.  There’s a part of me that thinks Peter thought he was being remarkable in his willingness to forgive someone seven times, that is a lot. Yet, Jesus then responds that one should be forgiven not seven but seventy-seven times. For all the verbal abuse, for all the stress and manipulation, for all the pettiness and passive aggressive actions that my roommates did, forgiveness seemed to elude me and for a long time I struggled with it. Trust me, forgiveness still seems to elude me when I’m hurt or upset. I think must of us struggle with forgiveness because it is messy. If I am burned once- ok, it could have been an honest mistake. If I am burned twice, then I begin to keep a mental record- Jesus says nothing about keeping track of misdeeds. However, Jesus does help redefine a common misconception about forgiveness as he follows up his answer with a parable that can perhaps help us understand what forgiveness means or rather how it is manifested. Forgiveness is a two way street.

Jesus definitely implies that our forgiveness should be limitless, there is no denying that. This is clear when the parable states that the servant owes his king ten thousand talents. To put that in perspective one talent was worth about 6,000 denarii and a labourer was paid one denarius a day so, by my limited calculations that means that the labourer owed 60,000,000 days or 193,000 years worth of work in order to pay off this debt. The point is that this labourer owes so much that the debt would be on his family for generations. Yet, out of pity the master not only changes his mind about selling the family into slavery but forgives the debt.  That is until he realizes that the servant is unwilling to live forgiveness with regards to his own debtors.

The parable takes a turn when the forgiven labourer does not respond in kind to the master’s compassion. When the labourer asks for a hundred denarii that is owed him, a small amount compared to the debt he owed the king, and the slave is unable to repay- instead of forgiving the debt he throws the slave in jail. The forgiven labourer proves to be unforgiving and this is where Jesus helps us understand forgiveness. The point of the parable is, that those who have genuinely received forgiveness also genuinely forgive others. While it seems like the labourers entreaty to his king was genuine it turns out to be a ruse. He understood nothing about mercy. To be forgiving we must also truly understand what it is to be forgiven.

I returned to David Turner’s commentary on Matthew, you might remember last week when he essentially gave us a talking to about using the line, “when 2 or 3 are gathered in my name, I am there among them,” Well Dr. Turner helped me  understand the meaning in this parable. He writes, “The incompatibility of the two situations [between the forgiving master and the unforgiving servant] could not be clearer, the resulting teaching is that those who have been forgiven by God can and must forgive their fellow humans. To be forgiven is to be empowered to forgive. No matter how offensively one has been treated by a fellow human, there is no comparison to the heinous rebellion of wicked humans against a holy and loving God. Anyone who has truly experienced the compassion of the heavenly Father should have little problem showing genuine compassion to a fellow human.” Dr. Turner really has a way of making me squirm with uncomfortable truths when it comes to understanding the Gospel of Matthew. But maybe that’s why we struggle with forgiveness- we still don’t feel like we genuinely deserve the forgiveness that God has freely given us through Christ on the cross.

Sometimes in our assurance of pardons or declarations of forgiveness you will notice that I include the words “forgive yourself”. Now, this was not something I heard growing up in the church nor is it something that I said in previous ministries. However, it was while listening to a friend preach and say those words that I realized that forgiveness is not just between two parties but can often include one’s own being. I had never been given permission to acknowledge that I needed to forgive myself and if forgiveness of self is hard it can only be just as hard to forgive others. And then we must remember that God’s forgiveness is pure unadulterated grace.

Our inter-personal relationships are hard and there are definitely times when we need to walk away or move out for our own well being- but that has nothing to do with forgiveness. Forgiveness can still take place. Last week I touched upon how in this dialogue Jesus is spending a lot of time defining what the relationships amongst the Christian community should look like.  The difference between the master in the parable and God is that God has already forgiven us. There is no earning of forgiveness or grovelling at God’s feet asking for patience. Just think of this for a moment- we have already been forgiven by the one to whom we owe our very life and breath because that someone wants to remain in relationship with us- always. And then think of this, if God commands us to forgive each other seventy-seven times, just think how much more God will forgive us- over and over. Amen

Devotional:

Historically speaking Presbyterians in Scotland had a bit if a reputation when it came to discipline. Has anyone heard of the Stool of Repentance?  The stool was often a wooden elevated square stool- like the height of a bar stool- that was placed at the front of the church and would be used as a form of public penance for someone who had been caught committing a sin from adultery to public drunkenness to swearing in public . The offender would have to sit on this uncomfortable stool throughout the service and then at the end they would be told to stand upon the stool and receive a rebuke from the minister.  As you can imagine this humiliation often caused some pretty serious outcomes. These stools were used in Presbyterian Churches, mostly in Scotland but also in Canada, until the mid 1800s. You know, the reason our Session minutes are still confidential is because the Session was the one who discussed and determined the kind of discipline someone should receive if they were caught doing something sinful. I can assure you, I have never been on a session where we discussed such things and if I am honest, I probably would spend more time sitting on the stool then preaching in the pulpit if it was still in use. Today we find ourselves in a rather challenging passage from Matthew- note that this is thanks to the lectionary as I likely would not have picked this to preach on, on my own. What is interesting to me is that it is a clear and concise theological procedure regarding discipline and it says nothing about sitting people on stools, although it does allude to the community being involved. As an aside, there is actually a fiddle jig entitled, “The Stool of Repentance” which was likely written as a way of mocking this kind of discipline.

Now this passage in Matthew is awkward for a multitude of reasons. Firstly, for me, is the challenge of facing conflict head on. I think most of us try to avoid conflict and yet the passage encourages us to approach in person someone who has sinned against you. I’m also uncomfortable with the idea that one would point out the sin of someone else while not actually admitting to their own sin. This seems contrary to some of Jesus’ other words, like “let he who is without sin cast the first stone.” But it turns out this is not about being self-righteous, rather it is about humility. Barbara Brown Taylor points out that the key part to this reconciliation is doing the work. “When someone crosses us, we are called to be the first to reach out, even when we are the ones who have been hurt, even when God knows we have done nothing wrong, even when everything in us wants to fight back- still we are called to community with one another, to act like the family we are….That is what we are called to do: to confront and make up, to forgive and seek forgiveness, to heal and be healed.”

But what happens when someone doesn’t want to be confronted about the hurt they have caused? Well then there are the stages of confrontation. If the person does not listen to you, get a few other people involved so that they can witness, followed by involving the church. It should be pointed out that church isn’t really the right word to use because the word church did not exist when this Gospel was written- but the idea is getting the religious community involved. Following these three opportunities to acknowledge his or her error if the person does not heed the church then that person is to be treated as Gentile or tax collector, basically an outcast or outsider, again sounding rather contrary to some of Jesus’ more familiar words. And it does sound even more contrary to the kind of discipline the early Presbyterian Church provided.

However, what is at the heart of this passage is not so much the three opportunities for one to admit that they have done wrong but rather the three truths found within these steps. First, the authority of the church, second, the promise of answered prayer, and third, the presence of Jesus throughout it all. Jesus is essentially admitting that offences are inevitable, be they intentional or not. And this is Jesus’ way of trying to assure fair treatment of both parties. It is a rather ominous matter with tantamount consequences and yet the severity of this outcome- of turning someone into an outsider- is cushioned by Jesus acknowledging the link between what the disciples do on earth and what is done in heaven, We prayed the line, “thy will be done on earth as it is in heaven” which sounds awfully similar to “whatever we bind on earth will be bound in heaven.”

It is important to note that just before this passage was the parable of the lost sheep and this is important to the context of Jesus’ words. The disciplines are to see themselves as the shepherd seeking the stray sheep. Therefore the ultimate goal is not severance of a relationship but the reconciliation of one. It should also be pointed out that this is only part of a much longer conversation. Next week Peter will ask about forgiveness and Jesus will go on to stress the necessity of forgiveness, especially as we live in community.

It is Jesus’ closing words in this part of the conversation that also create some awkward tension. I know that I have definitely used the line, “For where two or three are gathered in my name, I am there among them” as a way to assure a small group that God is with us whether we are two or three or twenty. However, in his commentary on the Gospel of Matthew, David Turner wrote something that caused me to re-consider how we use that verse, “The flippant way in which 18:19 is often cited to assure small meetings of Christians that God is with them is disturbing because it twists a solemn passage into a cliche. No doubt God is present with any legitimate meeting of his people and there is no need to mishandle Scripture to prove it.  Taking this solemn passage out of context cheapens it and profanes the sacred duty of the church to maintain the harmony of its interpersonal relationships.” Yikes! That will make me think twice about using that line out of context ever again. What this verse really means is that during challenging and uncomfortable discussions within the religious community, the church can be assured that Jesus is present with them through those difficulties.

I am also struggling with this closing line because it clearly states that true wisdom within the church comes when it is gathered in community, for most of us, gathering in community means- in person.  But we have been forced to figure out how to live in relationship in new ways and I can tell you from personal experience it is hard, and wrongdoings will occur because we’ve never encountered anything like this before. But just as God can reconcile creation, God can reconcile relationships. A big part of this passage is the ability to not only hear one another but listen to one another and as we listen to each other we can listen to Jesus’ words. We are gathered together- some of us in this building, some of us reading these devotionals, some of us listening over the radio, most of us online- often sitting in our pjs having a cup of coffee but believe it or not there is wisdom in our gathering. It’s not coming from me but it comes from Christ’s presence. No one, is going to be asked to sit on a stool but perhaps we can all join in a jig as we celebrate the the challenges and joys of living in community. Amen

Preacher: Rev. Jenn Geddes | Devotional:

          You all know how important music is to my life. Whether it is a camp song from my youth that produces a sense of nostalgia to a song heard at a concert for the first time music, of nearly every genre possible, lifts me up or meets me where I am in the moment. I don’t know where I would be without it. Despite this affinity I will admit that I have not always appreciated poetry as much as I should. Put poetry to music and I’m in but put a book of poetry in my lap and I struggle to sit still. I’m hoping this changes, especially as I find pieces the speak to our current days of unrest. I’m also hoping that as we spend the next four weeks studying the Bible’s most prolific poetry that we all can appreciate how timeless some poetry is. The psalms are a collection of sacred poetry that I think we often take for granted. Many of us have a favourite psalm or are familiar with one or two, maybe we can even recite a psalm word for word, and yet, I sometimes think we misuse the psalms. Which is why I have decided to spend the next four weeks to talk about one of the most treasured and timeless books of the Bible.

The psalms are also poetic liturgical prayers. My former professor Dr. Art Van Sitters said, “the power of the Psalms is to enable people to give voice to their deepest anguish and their highest ecstasy.” I will admit that there are some psalms I avoid because there is also a dark side to the psalms. There are celebratory psalms that give great praise to God but there are also laments psalms that accuse God or others of great violence.  The psalms are a liturgical cry that is both a declaration of faith and a statement about reality which is why I think it is important that we spend some time learning about these hymns, poems, and prayers.

Along with being a masterpiece in poetry the Book of Psalms is also a great piece of history. Just as Shakespeare’s works can tell us a lot about culture and language in England in the 15th century the Psalms tell us a  lot about the history, experience and worship life of an ancient people. The psalms express emotions and the relationship with the divine in ways that narratives and prose can’t. The psalms were used in the temple for worship but also the book of psalms is one of the few books in the Old Testament that traces the entire history of the Israelites. But it is not done as a chronicle of events rather the psalms express the history of the Hebrew people through emotional experiences. By studying the psalms one enters the worship life of Judaism at its best. We know that Jesus had intimate knowledge of the psalms in part because he quoted them twice while being crucified. The psalms deal with matters of serious import from love and death to alienation and estrangement to hope and eternity.

Psalm 1 introduces this entire work. It is a wisdom psalm in which the people of Israel have two options to choose from, the can act for God or against God. In this psalm the option is to live in the lay of the Lord or walk in the way of the wicked. That’s a pretty heavy starter! But as we travel through t he book we discover what the consequences are when one chooses to live according to the lave. There are numerous psalms that challenge such a decision, that challenge God and even accuse God of being unjust in that decision…but that’s for another Sunday. Psalm 1 begins the book with a choose your own adventure option but only one option leads to happiness.

We will weave our way through this book, not reading all 150 psalms but studying snapshots of what happens throughout this relationship as the people follow the law and then fall out of favour with the law, as they sing joyous songs of praise and as they cry out in anguish. This is going to be a truly emotional roller coaster. But today we not only hear the first psalm but one of the last psalms. So, take heart- we know how this book ends. At the end of it all, throughout all these ups and downs, the last five psalms end in theological fireworks. The last five psalms sun up what all of our spiritual journey’s are about. Albeit that our cultural experiences may differ, our faith journeys are very similar to those of ancient Israel.

Psalm 149 in particular, helps us realize that everything results in greater praise. Psalm 1 we were given an option to be righteous or to be wicked. Through the book there will be internal battles about whether God really will reward the righteous, whether it is really worth it, will God protect us and grant us happiness? And all of those questions come to a peak and are answered in Psalm 149, because God has taken pleasure in God’s people, the faithful are exulted in glory and those God defying nations better watch out because their kings are chained and hauled off to jail. The judgment on them is carried out as it was decreed in psalm 1.

Psalm 149 is a celebration and victory psalm. The Israelites have united together in communal praise because God’s goodness prevails. It begins with “Praise the Lord, Sing to the Lord a new song.” This is a 2nd personal plural imperative. The English language doesn’t quite capture this but if we lived below the Mason-Dixon line we might read it as “y’all must praise!” The whole nation is being commanded to sing together.

We’re kind of in the eye of a storm right now. There are challenges, frustrations, and definitely uncertainties there are psalms that express just that and we will look at them in the coming weeks but there is also praise. Sometimes we are so busy focusing on all that’s going wrong in the world that we forget to sing to the Lord a new song. We were given the option in the first psalm and we have chosen to do our best to live as God’s people. Which means not only doing our best to make choices according to God’s law but a command to praise. We chose to live as God’s children and even though we have our own person roller coaster rides at the end of it all is our objective to praise. Sing to the Lord a new song, because God delights in God’s people!

Bible Text: Matthew 13:31-33, and 44-52 | Preacher: Rev. Jenn Geddes | When I was about 12 I took a book out of the library called, Unsolved Mysteries for Kids and for an entire summer I obsessed with the content which included stories about the Bermuda Triangle, the Loch Ness Monster and Crop circles in the US. But the mystery that captivated me the most was the buried treasure on Oak Island, Nova Scotia. Apparently treasure hunters have been coming to this island since the 1700s because it was rumoured that Captain Kidd buried treasure there. In fact,  some even think that Marie Antoinette’s jewels were hidden there. There is indeed a large pit on the island that seems to be booby trapped and floods occur on a regular basis and there is even a reality TV show called The Curse of Oak Island on the History Channel. But as of yet, aside from a few random artifacts like a coin, brooch and coconut fibres no real “pirate treasure” has ever been found on Oak Island. That did not stop me from at least going to the island when visiting family just a few years ago- but it was a wet and blustery day and I’m a fair weather treasure hunter so I didn’t stay long. Whether it is the classic movie The Goonies or the more recent block buster franchise Pirates of the Caribbean we seem to have some fascination with the notion of buried treasure. Which is why I find the reference to it in the Gospel lesson for this morning so strange. It used to be that “x” marked the spot for treasure on a map, now “x” marks the 2 meter  distance we are to maintain between people outside our bubble.

The parable of the treasure is just one of five parables that we hear this morning. What is perhaps essential to understanding all five is that while these images help us get an idea of Jesus’ analogies it is important that we don’t focus so much on the item that Jesus is using to compare it to the kingdom but rather what the item does. Jesus does not say, “the kingdom of heaven is like such and such” and leave it at that. Rather Jesus says, “the kingdom of heaven is like such and such, which does such and such”. Meaning, it is of the utmost importance that we realize it is not the object itself that is like the kingdom but rather what that object does that is like the kingdom.

For example, the first two parables, the parable of the mustard seed and the parable of the yeast explain that the kingdom is like something small that grows and becomes great over time. I will point out that the idea that a mustard seed turns into a great shrub or tree is a little incorrect. In fact, the mustard plant is considered a weed by many- yet, if you recall from last week’s theme not all weeds are bad. And, the plant is not meant to grow into some massive cedar tree- in fact, by using the mustard seed Jesus is pointing out that God’s kingdom is not meant to stand so high above us that we can not appreciate it’s beauty. Rather, God’s kingdom is to be accessible and subtle. I will also point out something curious about Jesus’ second parable when he compares the kingdom of God to yeast in bread.  Throughout the Old Testament, following the Passover, unleavened bread was sacred while leavened bread was for the everyday. Which means Jesus is telling his listeners that the Kingdom of Heaven is found in the everyday, not just in the ritual gatherings or symbolic liturgies but in everyday actions.

Both the parable of the treasure and the pearl point to the fact that once we have caught sight of the kingdom of heaven we should give up everything else and focus our attention upon living as subjects of this kingdom or living under God’s reign. Since these parables touch on the idea of selling all of one’s possessions to obtain the items I want to use some of that same language. We are to invest in our lives together as a congregation. Things are pretty strange right now but that should not change our commitment to being the church. Gathering in this building is only one piece to a much larger truth. We are the church as we connect with one another, as we provide for one another, as we pray for one another, as we care for one another and truthfully, some of that costs money. I’m not asking you to sell all of your possessions but I am reminding you that investing all that we are, our time, talents and treasures is what makes us a church.

Then we have the parable of the net. Like the mustard seed, this actually links well with last week’s theme. Notice that the net does not discriminate between catching the good fish or the bad fish- it simply catches all the fish and then God discerns the difference. We are to cast our nets and share our faith but it is not up to us to determine who is in and who is out.  In fact, I think we are the net in this parable.

This brings me back to the parable of the treasure in a field. The kingdom of heaven is like treasure hidden in a field. As a former archaeologist I can tell you that most of our fields have treasures of some kind in them you just have to know what you are looking for. All of these parables allude that while the kingdom of heaven is everywhere it is often hidden from our sight, like buried treasure. The mustard seed is buried in the ground before it can grow. Yeast is hidden in the flour, yet it is the agent that makes the bread grow. A pearl is just a piece of shell that grows into a precious stone. A net works below the surface, unseen it catches all the fish. The kingdom of heaven is so abundant that it is actually part of our everyday yet because it is here, now, we often do not see it.  This reminds me of the many people who quietly do little things for their church family. Whether it is sharing the devotional over the phone with a friend, putting touches on the banners or floral arrangements, calling and checking in because it’s been awhile since you’ve seen someone. Those things are our hidden treasures- and there are so many more. The kingdom of heaven is like a church who isn’t meeting in a building but is gathered as a congregation- unseen by the minister but mighty in their faith. Amen

Bible Text: Matthew 13:2-30, and 36-43 | Preacher: Rev. Jenn Geddes | Devotional

I call myself a bio-dynamic gardener. I tend to plant things and them leave them to their own devices. Some might call me a lazy gardener. One look at the patch of dirt in our backyard would demonstrate that. A few years ago I planted Rosemary, Lovage, and lavender in an effort to have an herb garden.  I did nothing with it after that.  The Lovage now reaches higher then the fence and the Rosemary and lavender are crowding each other and some how I have also discovered, parsley, cilantro, chervil, oregano, mint, lemon balm, and even strawberries among the original plants. Say nothing of the chickweed, dandelions, and clover now found in the garden. I decided that this Spring I would attempt to remove the weeds so I did a little research and this is what I discovered. Not only do all three attract pollinators but each has a helpful purpose in soil health.  Chickweed is said to accumulate potassium and phosphorus and is edible. Leaving chickweed actually enriches the soil. Dandelion roots accumulate not only potassium and phosphorus but also calcium, copper, iron, magnesium, and silicon. The leaves, roots, and flowers are all edible and can even be made into some homemade wine. Clover is a nitrogen fixer. It even transfers airborne nitrogen into the soil to be used by neighbouring crops and guess what, the flowers of white clover are also edible. This tells me that some weeds are rather beneficial to my garden and as a result instead of weeding I made use of the edible options in this hodgepodge garden. I realize entirely that this is not the point Jesus is making in his parable of the weeds and the wheat. In fact, Jesus is really clear that weeds are evil-no ifs, ands or buts about it. But this knowledge that some weeds are beneficial to the garden has given me a slightly new perspective on this passage.

Jesus is continuing to use parables to explain the kingdom of heaven. Prior to this passage we have the better known story of the Parable of the Sower which Keltie preached on last week. Like that first parable this one includes a private interpretation for the disciples a little later on. Today’s parable also continues that sowing theme but instead of one sower there are two.  There is the sower who plants good seed and then there is the enemy who comes and plants weeds among the wheat. I will point out that in some translations instead of the word weeds it is tares or darnel. If any of you have the King James version memorized it uses the term tares. Why this is relevant is because a tare or darnel was a specific kind of weed that looked like and even tasted like wheat but was actually poisonous, causing drowsiness and nausea. So, if we were to use the word tare, then most definitely this is not one of those beneficial weeds. It was hard to distinguish between the two as they grew, until the ears where developed. The ears of wheat are heavy and droop while the ears of tare stand up straight. However, it is possible that the original weeds were not tares because the weeds that do grow among the wheat are distinct enough that the labourers can tell that someone has planted weeds among the wheat.

The dialogue between the master and the labourers is also rather interesting. I suspect that it was a pretty odd thing to have a labourer accuse the master of planting the wrong kind of seed. Then the labourers are anxious to deal with the matter right away. Even I know that it is better to pull weeds as soon as they appear rather then let them take root. But the master says that he will allow them to grow up together and only at harvest time will the weeds and the wheat be separated. The master is essentially saying it is not up to the labourers to decide what is a weed and what is wheat.

This is an important observation when we get to Jesus’ explanation of the parable. Jesus clearly states that the master who sowed the good seed is the Son of Man, meaning Jesus himself- what he plants will produce good wheat. While the weeds are planted by the enemy, or evil one- there are numerous ways of interpreting who or what that is. I prefer to think of it as all those things that influence or distract us from being the wheat we are meant to be. But then, notice how Jesus doesn’t say who the labourers are, or as it says in the NRSV translation who the slaves are.

I suspect that the slaves in this story represent the disciples- including those disciples that have come generations later. Here’s why I think this. The labourers wanted to get rid of the weeds as soon as they showed up but the master said it is not up to the labourers to decide what is a weed and what is wheat.  That job is up to the reapers. It is not up to us to decide what is wheat and what is a weed because some of the things that appear to be wheat may actually be tare and some of the weeds may actually be beneficial. Plus, the master is very clear that uprooting the weeds would uproot the wheat, meaning that the roots of both are so intertwined that uprooting one would destroy the other. This is similar to a theme that comes up often in the Psalms, that it is not up to us to judge the actions or behaviour of our sisters and brothers that is God’s burden alone. It is not our responsibility to ever decide who is in and who is out.

Now this leads me to a dualism in this passage that makes me uncomfortable. It implies that there are two types of people in the world, children of the kingdom and children of the evil one. However, my own personal experience is that sometimes I am a wheat, I’m growing pretty good,  and sometimes I am a weed, distracted by things that  drive me away from God,  and sometimes I’m a good weed trying to be a benefit to those around me. I don’t think this is about two different groups of people but rather the the roots within ourselves, roots that are so intertwined that sometimes it is hard to decipher between them. But that is where grace steps in because every time my weedy side steps in I know that I can transform, thanks to God’s grace, the Holy Spirit’s guidance and Jesus’ example, into something beneficial that helps me and those around me to grow.

In closing, I want to point out that as serious as the parable sounds, with images of masters, slaves and enemies all working in the same field, with the weeds being collected and thrown into the fire, with the reference to weeping and gnashing of teeth,  Jesus actually has fun in this parable because he finishes it off with a pun. Remember both wheat and tare have ears and Jesus says, “let anyone with ears listen!” This pun is not only hilarious but points to the idea that anyone-bad wheat or good weed has ears and has the potential to grow into the people God intends us to be. Amen

Preacher: Rev. Jenn Geddes | Devotional: Holy Humour

Around the world there has been an effort to remain optimistic about humanity during these strange times. One of my favourite examples of this comes out of Calgary where a group of students from a local high school launched a hotline for seniors in isolation. It is called the Joy4All project and each day there are a series of options including jokes, stories, and poems shared by the students. Their desire is to provide a  healthy dose of joy each day. There is also the option of leaving them a message and to their surprise, one day, comedian Billy Crystal phoned and shared some of  his favourite jokes. I tried it, and chose to listen to the jokes of the day. Why are frogs always happy? Because they eat whatever bugs them. How do celebrities stay cool? They have many fans. Why can’t melons get married? Because they cantaloupe.  It can be reached by calling 1-877-JOY-4ALL. Along with staying connected in our various ways, laughter is an important ingredient to maintaining positive mental health. So it is actually rather surprising when we find out how little laughter is mentioned in the Bible. Perhaps that is because, like eating, it is a given that God’s people laugh. I need to laugh at  least once a day. Today we hear two variations on laughter in Scripture. Because sometimes we need to have a good laugh.

When God called Abram, who is now known as Abraham, God promised that he would have many descendants and become the patriarch of a great nation. However, the chances of said descendants is beginning to dwindle as both Abraham and Sarah are getting older. Now, I have to be honest about the story of Abraham and Sarah, there aren’t a lot of reasons to laugh in their narrative. It is a rather tumultuous story. Even Coronation Street can’t compete with the drama that these two are exposed to. There are often points in the story when the people are in need of God’s healing or intervention or simply grace. Including the time Sarah was taken as one of Pharoah’s wives or the story that happens just prior to our passage, in chapter 16,  which is the awkward story of Hagar, Sarah’s Egyptian slave, giving birth to Ishmael, Abraham’s first son. A fascinating piece to that story is that an angel of the Lord finds Hagar and tells her that her offspring will be so great in number that they will not be able to be counted. She is one of two women in Scripture who gets a personal visit from an angel regarding a birth. As we know Sarah hears about the child she will conceive from messengers but she doesn’t get a personal private visit.

Our reading begins with the Lord appearing to Abraham while he is sitting by his tent. It would have been a strange sight to see three people travelling in the middle of the desert. However, Abraham’s behaviour is typical of Middle Eastern hospitality. He doesn’t question their business or even whether they are friend or foe. He simply offers them rest, water and food, A LOT of food. In that moment he transforms them from strangers to guests. Culturally this also meant that Sarah, despite assisting in preparing the food, remains inside the tent. But this doesn’t preclude her from listening in on their conversation.

Another important part to hospitality is that the host should never insult the guest. When one of the guests says that he will return in due season and Sarah shall have a son, Sarah thinks about their age and laughs. We can interpret this laugh as a skeptical laugh. Rolf Jacobsen says, “Sarah, made cynical by the passing years, exhausted by God’s un-kept promises, afraid to start to hope again, clearly thinks that there are plenty of things too wonderful for the Lord.” But as someone who laughs a lot, especially when they don’t know how else to react, I think Sarah’s laugh is maybe a nervous laugh or one of shock. It is for this reason that Sarah denies laughing when questioned. While this passage can teach us a lot about hospitality, about transforming strangers into guests I think it also teaches us to not take things so seriously. When Sarah is caught laughing to herself and in turn denies it, the messengers don’t storm out or rescind the blessing, they simply affirm that indeed she did laugh.

Now, I want to point out that this is not the first time Abraham and Sarah are hearing about their son Isaac. In Chapter 17 God not only changes their names, not only signs a covenant with them but says to Abraham that even in their old age God will bless them with a son. God says, “I will bless her, and she shall give rise to nations; kings of peoples shall come from her.” And you know what Abraham does? It says, “He fell on his face and laughed.” It is then that God gives this son the name Isaac.  In Hebrew it is pronounced Yitzchak which comes from the word “Yitshaq” which means “laughter.” Like Sarah, Abraham laughs at the shock, laughs at the ridiculous notion that a man at 100 and a woman at 90 will have a child, laughs because there is nothing beyond God’s ability.

Laughter returns to the story, but this time it is an unabashed joy-filled laughter when their son is born. Laughter is infectious and Sarah says, “God has brought laughter for me; everyone who hears will laugh with me.”  Quite honestly there is nothing more infectious then a Baby’s laugh. There are numerous videos online of baby’s having a good chortle over the silliest of things and you can’t help but laugh in return. But this passage also reminds us that sometimes the best way to praise God is to laugh. Is to be so joyful that laughter is the best response. In chapter 21 Sarah laughs because this crazy promise has been fulfilled, because nothing is too wonderful for God! And everyone who hears Sarah’s story will know that God can do some pretty crazy things.

This reminds me that even with all of our own drama God is always bigger. In fact, God sees us at our weakest, at our most vulnerable, at our least likeable and God still chooses to love us and fulfill promises. If that isn’t a reason to laugh with pure joy and relief, laugh with gratitude and praise, I don’t know what is.

Why are spiders so smart? Because they can find everything on the web. What do you call it when a  group of apes start a company? Monkey Business. How do you row a canoe full of puppies? You bring out the doggy paddle. This last one comes from Billy Crystal himself, “Did you hear about the claustrophobic astronaut? All he wanted was a little more space!” Sure, you can groan all you want and maybe on this Father’s day these are more like Dad jokes then praise worthy fun but find those reasons to laugh because God loves holy humour. Amen

Bible Text: Genesis 18:1-15, Genesis 21:1-7 | Preacher: Rev. Jenn Geddes | Devotional: Holy Humour

Around the world there has been an effort to remain optimistic about humanity during these strange times. One of my favourite examples of this comes out of Calgary where a group of students from a local high school launched a hotline for seniors in isolation. It is called the Joy4All project and each day there are a series of options including jokes, stories, and poems shared by the students. Their desire is to provide a  healthy dose of joy each day. There is also the option of leaving them a message and to their surprise, one day, comedian Billy Crystal phoned and shared some of  his favourite jokes. I tried it, and chose to listen to the jokes of the day. Why are frogs always happy? Because they eat whatever bugs them. How do celebrities stay cool? They have many fans. Why can’t melons get married? Because they cantaloupe.  It can be reached by calling 1-877-JOY-4ALL. Along with staying connected in our various ways, laughter is an important ingredient to maintaining positive mental health. So it is actually rather surprising when we find out how little laughter is mentioned in the Bible. Perhaps that is because, like eating, it is a given that God’s people laugh. I need to laugh at  least once a day. Today we hear two variations on laughter in Scripture. Because sometimes we need to have a good laugh.

When God called Abram, who is now known as Abraham, God promised that he would have many descendants and become the patriarch of a great nation. However, the chances of said descendants is beginning to dwindle as both Abraham and Sarah are getting older. Now, I have to be honest about the story of Abraham and Sarah, there aren’t a lot of reasons to laugh in their narrative. It is a rather tumultuous story. Even Coronation Street can’t compete with the drama that these two are exposed to. There are often points in the story when the people are in need of God’s healing or intervention or simply grace. Including the time Sarah was taken as one of Pharoah’s wives or the story that happens just prior to our passage, in chapter 16,  which is the awkward story of Hagar, Sarah’s Egyptian slave, giving birth to Ishmael, Abraham’s first son. A fascinating piece to that story is that an angel of the Lord finds Hagar and tells her that her offspring will be so great in number that they will not be able to be counted. She is one of two women in Scripture who gets a personal visit from an angel regarding a birth. As we know Sarah hears about the child she will conceive from messengers but she doesn’t get a personal private visit.

Our reading begins with the Lord appearing to Abraham while he is sitting by his tent. It would have been a strange sight to see three people travelling in the middle of the desert. However, Abraham’s behaviour is typical of Middle Eastern hospitality. He doesn’t question their business or even whether they are friend or foe. He simply offers them rest, water and food, A LOT of food. In that moment he transforms them from strangers to guests. Culturally this also meant that Sarah, despite assisting in preparing the food, remains inside the tent. But this doesn’t preclude her from listening in on their conversation.

Another important part to hospitality is that the host should never insult the guest. When one of the guests says that he will return in due season and Sarah shall have a son, Sarah thinks about their age and laughs. We can interpret this laugh as a skeptical laugh. Rolf Jacobsen says, “Sarah, made cynical by the passing years, exhausted by God’s un-kept promises, afraid to start to hope again, clearly thinks that there are plenty of things too wonderful for the Lord.” But as someone who laughs a lot, especially when they don’t know how else to react, I think Sarah’s laugh is maybe a nervous laugh or one of shock. It is for this reason that Sarah denies laughing when questioned. While this passage can teach us a lot about hospitality, about transforming strangers into guests I think it also teaches us to not take things so seriously. When Sarah is caught laughing to herself and in turn denies it, the messengers don’t storm out or rescind the blessing, they simply affirm that indeed she did laugh.

Now, I want to point out that this is not the first time Abraham and Sarah are hearing about their son Isaac. In Chapter 17 God not only changes their names, not only signs a covenant with them but says to Abraham that even in their old age God will bless them with a son. God says, “I will bless her, and she shall give rise to nations; kings of peoples shall come from her.” And you know what Abraham does? It says, “He fell on his face and laughed.” It is then that God gives this son the name Isaac.  In Hebrew it is pronounced Yitzchak which comes from the word “Yitshaq” which means “laughter.” Like Sarah, Abraham laughs at the shock, laughs at the ridiculous notion that a man at 100 and a woman at 90 will have a child, laughs because there is nothing beyond God’s ability.

Laughter returns to the story, but this time it is an unabashed joy-filled laughter when their son is born. Laughter is infectious and Sarah says, “God has brought laughter for me; everyone who hears will laugh with me.”  Quite honestly there is nothing more infectious then a Baby’s laugh. There are numerous videos online of baby’s having a good chortle over the silliest of things and you can’t help but laugh in return. But this passage also reminds us that sometimes the best way to praise God is to laugh. Is to be so joyful that laughter is the best response. In chapter 21 Sarah laughs because this crazy promise has been fulfilled, because nothing is too wonderful for God! And everyone who hears Sarah’s story will know that God can do some pretty crazy things.

This reminds me that even with all of our own drama God is always bigger. In fact, God sees us at our weakest, at our most vulnerable, at our least likeable and God still chooses to love us and fulfill promises. If that isn’t a reason to laugh with pure joy and relief, laugh with gratitude and praise, I don’t know what is.

Why are spiders so smart? Because they can find everything on the web. What do you call it when a  group of apes start a company? Monkey Business. How do you row a canoe full of puppies? You bring out the doggy paddle. This last one comes from Billy Crystal himself, “Did you hear about the claustrophobic astronaut? All he wanted was a little more space!” Sure, you can groan all you want and maybe on this Father’s day these are more like Dad jokes then praise worthy fun but find those reasons to laugh because God loves holy humour. Amen