May 29, 2005: Come Heck or High Water
Matthew 7:21-29; Genesis 6:9-22, 7:24, 8:14-19; Psalm 46
Eileen Parfrey          Springwater Presbyterian church.

 

Adults of "a certain age" cannot hear the Noah story without hearing Bill Cosby's voice asking, "Noah, how long can you tread water?" While the Genesis story tells us nothing about Noah's ability to swim, we do hear about his righteousness. The writer takes great pains to tell us that the rest of the earth was "corrupt," in contrast to Noah. If that means that plants and animals as well as humans were corrupt, it sounds as if creation has not worked out as God had planned. No wonder God starts over.

You'd think this time God would get it right. This time God could bring about the kingdom of heaven on earth without everything falling apart. We wait patiently through the covenant with Abraham, the exodus of Israel from Egypt, the conglomeration of tribes into the nation of Israel, the exile to Babylon and return to Jerusalem. Each of these events in salvation history holding the hope that maybe this time heaven will come on earth. Until finally, the birth of Jesus-the best chance yet for the kingdom on earth.

So it is with interest that we hear him today on the subject of ticket prices to the kingdom. Apparently it takes more than getting his title right, more than calling "Lord" twice. For Noah, the ticket was for a seat on the ark. But is the kingdom about "getting in" and riding it out, or is it about "participating in"?

It would help to know who Jesus is addressing. Actually, it's two groups. One group is the religious hyper-correct, the doers who count on active holiness to earn them most-favored status with God. The other group is the opposite, the folks who think hearing Jesus, perfecting their theology, will get them redemption. Both groups holler, "Lord, Lord." They know exactly who Jesus is and their mission work is generous and politically correct. Jesus tells the first group, the "doers," that sexy ministries of prophetic ecstasies, exorcisms and miracles aren't enough. He tells the second group that knowing about him isn't enough. In the end, the Judgment Day question will be one of accountability: "Did you do what I taught you?" For both groups, the judgment is harsh. Jesus calls them evildoers. What ought to sober us is that his judgment means us.

Judgment Day is no longer politically correct in mainline denominations. Call it "journey," call it "kingdom of heaven," there will come a time when how we have lived our faith will be the basis of our evaluation. We anticipate That Day when we gather each week, praying for God's kingdom to come. Today's gospel lesson almost sounds as if the kingdom is something one "enters," like stepping through a door. It's actually more complicated than that. Jesus' point is that the "life of faith" isn't measured by "religious activity." What's at stake is obedience and faithfulness. To God's will.

The gospel-writer anticipates our question, "How do we know God's will?" with the house-building parable. To build on rock means to both hear and act on Jesus' teaching. In the preceding three chapters Jesus has told us God's will, concluding with, "You've heard it, now act on it. Don't dissect the frog looking for its hop." Only in changed action are his words really "heard." He is speaking to good, religious folks, the good ones who know the drill. If your head knowledge doesn't produce action, if your action has no heart, you can count on the same fate as the house built on sand.

You may know that I worked 20 years in construction, which means I know the conditions under which one can build on sand. The December tsunami shows what can happen when those conditions aren't properly addressed. The beach houses of the poor, flimsily built on stilts, hadn't a chance against the wall of water, whereas many concrete buildings withstood the waves. It wasn't size alone that enabled those buildings to escape major structural damage. Sandy beaches cannot bear the weight of a high rise without extraordinary measures-spread footings or caissons or drilling to bedrock. I know you can build on sand-if you control for the consequences of that decision. And maybe that's the modern point of Jesus' parable. Extraordinary measures end up being taken to overcome the challenges and limitations of ill-considered choices. Sandy beaches may not be suitable sites for houses, offices, hotels, but we build on them anyhow, paying higher construction and operations costs, because of bad initial choices.

I'm reading puppy-training books, and they warn against allowing the puppy to get away with something (just this once) that you don't want them to do later. The consequence of missing initial training opportunities is un-training. The first slipper chewed unchecked means hundreds of later episodes to extinguish that behavior.

When Jesus tells his followers to build on rock, he's telling them they will base their lives on something, so for God's sake (for the sake of the kingdom), they ought to base their lives on gospel values. His point is that living requires decisions. Don't make decisions figuring you'll find the "why" later. Use the gospel "why" to help you make the decision. That's building on rock. Building on sand is like buying a skirt because it's a bargain, only to realize you also need to buy a blouse, shoes, and belt to be able to wear it. Or like using a jigsaw to cut a 2x4, because the jigsaw is out and it would be too much work to find the extension cord to power up the Skilsaw. To build on sand is to react to life with no goal or destination in mind. Or to let the immediate situation decide for you without anticipating the consequences of that decision. Choosing a major early in one's college career can eliminate the 5th and 6th years of undergraduate study. Knowing the week's menus before you go to the store cuts down on trips to town to pick up "one more thing." To build on rock is to know your purpose in terms of the gospel, to let what's important to God guide what you do. One of the anticipated results of our congregation's mission study will be an understanding of our unstated values. Not because we don't subscribe to Jesus' gospel values. But to put gospel values into language and mission of our time and place. Because this will help us be more effective in using resources, because this will help us discern where we need further development and equipping of volunteers. Knowing and sharing a sense of God's intention for our congregation's mission means we can make decisions about which projects to take on and which to say no to. When we share goals, elders have criteria for decision-making, can transition leadership and recruit volunteers. Our work is more efficient, more focused, and because we have already defined our goals, we will recognize success when we accomplish them.

This conclusion of Jesus' Sermon on the Mount is cranky stuff, especially when you consider he is addressing the church. Jesus isn't talking to the folks who make meth in abandoned trailers on Mt Hood. He's talking to nice people, folks who spend Sunday morning in pews and bring Top Ramen and toothpaste for the Resource Center. But people who sometimes try to figure out how much "nice" is required for the kingdom. Who believe Jesus accepts us unconditionally, and hope that means we don't have to change too much. Who want forgiveness without the pain of repentance. Who prefer grace without discipleship.

Jesus' judgment begins with the people of God, people in the church. The severe part of our faith is that judgment and grace come together with Jesus. When God moves concretely toward the world in Jesus, God claims us for obedience. We cannot presume on divine generosity. "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father in heaven."

Jesus calls these nice church people "evildoers." His judgment is of their failure to do God's will. Jesus is not judging bad theology or inadequate church programming, or even miserable preaching. He wants obedient attention-in behavior and relationship. Attention which reshapes, activates, and sets us on a journey of discipleship. May this be your way in the world.