Where Is The Father’s House, You Ask?

Sermon, May 14, 2017 – Fifth Sunday of Easter, Year A
John 14:1-14

Let us pray.
May the words of my mouth and the meditation of our hearts be acceptable in your sight, Oh Lord, our strength and our Redeemer.

A few weeks ago I talked to you about the comments of Thomas, the disciple of Jesus, who had declared “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.” Thomas was having a very human reaction to the reports of the resurrection of Jesus, indeed a reaction that each one of us here would have probably also had.

In today’s gospel, Thomas strikes again. Actually though, the events in today’s Gospel took place before the events in the Gospel from a few weeks ago. But, it is still Thomas. I am beginning to think that the role of Thomas in John’s gospel was as the set-up guy to give preachers material for their sermons. So what is Thomas up to today?

Jesus had just finished telling his disciples that they need not worry when he leaves them because he is going to his Father’s house to prepare a place for them, and that he will come back to take them there. Jesus concludes by telling them “You know the way to the place where I am going.”

Thomas asks what would appear to be a very reasonable question. He says “Lord, we don’t know where you are going, so how can we know the way?” If you look at the first four verses of chapter 14, you see that Jesus talks about his Father’s house, but where might that be located? Thomas, quite reasonably, simply wants to know the way so that he can get there when the time comes.

This is quite sensible, isn’t it? I mean if Sheree tells me that she has prepared a lovely garden for me to come and see, and says “you know the way” but I don’t, isn’t it very reasonable for me to say to her “I don’t know the way. Can’t you tell me?” And Sheree would give me the driving directions so that I could get there. Or suppose a guest needed to use the restroom here and asked one of you how to get there. Wouldn’t you instruct them on how to get there?

Thomas simply wants to know the way to the Fathers’ house which Jesus talks about, so that he will be able to get there. And this is his mistake. And it is an easy one to make. In fact, it is one that Christians make all the time. This is, on its face, a very reasonable thing for Thomas to ask, right? And yet think about what it does. It turns the focus away from Jesus and on to ourselves, in two key ways.

First, it leads to an emphasis on our effort, as if we could find our way to the Father’s House if only we are given the correct road map and directions. Second, it can make Jesus into something that is little more than a signpost or treasure map for us. He is something that serves us in getting what we ultimately want. This way of thinking sounds far more like the Kingdom of this world than the Kingdom of God.

I think that this erroneous way of thinking has seriously undermined the church’s witness in America today. In fact, what strikes me is that much of the conservative church and much of the liberal church have taken this same basic error and gone in two different directions. On the one hand, how many people in America today – whether they are Christian or not, believe that the basic message of Christianity is this: Christians accept Jesus as their personal Savior, which then earns them a place in heaven for all eternity. A little bit of pain in the here and now, in exchange for an eternity of bliss if only we say the sinner’s prayer, try to attend church a couple of times a month, follow the ten commandments and tithe. It can sound very contractual. Jesus can become our tool to get what we really want – which is to escape hell and make it to heaven.

On the other hand, we hear from others that it is much too arrogant and exclusive to say that Jesus is the way, the truth and the life, because it excludes those who don’t follow Jesus. Instead, we are told that Jesus is simply our way to God, but that there may be other ways as well. If Jesus is just simply a way, and an unnecessary way at that, he can’t very well be the central focus. That turns back on us and our quest. Once again, Jesus might be simply the tool we use to get what we really want – some sort of union with the divine.

I would like you to think about it this way. Imagine your best friend has come to you to tell you about a young man who has expressed interest in marrying her. You care deeply for her and want to be sure that she doesn’t make a mistake. Now imagine how the following might affect your views of this young man and what his intentions are for your best friend. What if you hear him say “I really want to marry her because she’s got a lot of money, and once we’re married, I get half.” Or how about “I want to marry her so that I can get a green card and stay in the country.” What would you say to your friend? You’d warn her away because the fellow would obviously have an ulterior motive in marrying her. She would just be a tool for him to get to his ultimate goal.

What you want to hear the young man say is “I really want to marry her because I love her so much and I want to be with her and be her help mate for as long as I live.” She should be the ultimate goal for the young man. Not a way to achieve something else, but the ultimate goal.

And so it is with Jesus. He is our ultimate goal. He is not the way to our ultimate goal. He is the goal. And so Jesus says “I am the way and the truth and the life.” Our passage expands on what this means. Listen again to what Jesus says to Thomas: “I am the way and the truth and the life. No one comes to the Father except through me. If you really know me, you will know my Father as well. From now on, you do know him and have seen him.”

What does Jesus mean here? Let’s go back to the words of Jesus at the beginning of our passage. “Do not let your hearts be troubled. You believe in God; believe also in me. My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you? And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am.” If we asked Christians today to paraphrase this, most would say that this means that Jesus is preparing our place in heaven for when we die. But this isn’t what Jesus meant and it isn’t what Jews of that day would have understood him to mean.

Jews, including Thomas, believed that when the Messiah came, he would establish the Kingdom of Israel as the predominant earthly kingdom. And God would then come to Jerusalem and dwell in His Temple there. And so, for Jews of this time period, the “Father’s house” would be the Temple where God would forever dwell with his people. The rooms would be in the new Temple, where only undefiled servants of God would have a place.

What Thomas didn’t understand yet, was that Jesus wasn’t the Messiah that he was expecting. The kingdom that Jesus was going to establish was not a political kingdom in this world. And the Temple that Jesus was going to raise in three days was not a building, but rather himself. When Jesus spoke of the rooms in his Father’s House, he was referring to how his followers would dwell in Him. What the disciples didn’t yet understand, was that Jesus is the second Temple and He and the Father are one.

And so Jesus says “I am the way and the truth and the life. No one comes to the Father except through me. If you really know me, you will know my Father as well.” Jesus is telling his disciples that he is the second Temple, and that if we are in Jesus, then we are dwelling with God the Father even now.

Jesus came to earth to die for our sins and then rise from the dead and defeat death. His resurrection is the vanguard in God’s plan for the new heavens and the new earth, when all who belong to Christ will be resurrected and dwell with him forever. In his first letter to the Corinthians, Paul writes “But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive. But each in turn: Christ, the firstfruits; then, when he comes, those who belong to him.”

And so, in today’s Gospel we hear that if we belong to Christ, then we know Christ and know the Father also even now. But what’s more, Christ’s resurrection is our sure promise that when he returns, we will all be resurrected and, in our resurrected bodies, take our places with God – the Father, the Son and the Holy Spirit – in the new heavens and new earth. This is the Father’s House. In the book of Revelation, John writes “Then I saw “a new heaven and a new earth,” for the first heaven and the first earth had passed away. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.” He who was seated on the throne said, “I am making everything new!””

This is what our Gospel reading is pointing us towards. If we know Christ today, then we know God the Father as well. If we dwell in Christ, then we dwell with the Father. We are already part of the Kingdom of God. But there’s more! The resurrection of Jesus was the first fruits of the resurrection of all who are in Christ. Jesus is telling us in today’s passage that when he returns to earth for the second time, we will all be resurrected in him, and we will then be fully in the Father’s house – with our resurrected bodies in the new heavens and new earth. In one sense, we’re there already, because we are already in Christ. But in another sense, we still have a way to go, because we have not yet been resurrected in Christ. But Jesus has both shown us the way and he is our way. And our truth. And our life.

Let us pray.

Eternal God, your Son our Lord Jesus Christ is the way, the truth, and the life: grant us to walk in his way, to rejoice in his truth, and to share his risen life. Amen.


Sermon, April 23, 2017 – Second Sunday of Easter, Year A
John 20:19-31

Let us pray.

May the words of my mouth and the meditation of our hearts be acceptable in your sight, Oh Lord, our strength and our Redeemer.

Many of you will remember the controversy a couple of weeks ago when airport police dragged a passenger off of his United airlines flight when he refused to disembark voluntarily in order to give up his seat.  I am sure when you heard this story, you thought to yourself “I wonder when the lawsuit will come.”  I wondered that too, and, sure enough, a few days after the incident, the media reported that the preliminary steps were being taken towards filing a lawsuit.

Do you know what that preliminary step was?  It was a motion by the injured passenger to require United and O’Hare airport to preserve all the evidence related to this incident.  Why was this so important?  Because without evidence, there is no court case.

Human beings have the need for proof and evidence hardwired into our brains.  The bedrock of our justice system is evidence.  Among the most important skills and lessons learned in law school is how to find out what evidence you need to prove something and how you can present that evidence to the court.  Several of the amendments to the United States constitution speak to issues of proof and evidence in court proceedings – from protection against unreasonable search and seizure to the right to confront witnesses, to the right to have a jury to weigh the evidence.

This innate need for evidence spans all human cultures and time.  There are rules for evidence in the Old Testament.  Deuteronomy 19:15 says “One witness is not enough to convict anyone accused of any crime or offense they may have committed. A matter must be established by the testimony of two or three witnesses.”  And one of the Ten Commandments is not to bear false witness.  There are many examples of such evidentiary requirements in other cultures and traditions.

We want evidence.  We demand proofs before we believe things.  And the more particular, strange or important an event is, the greater our need is for evidence, and the better that evidence must be.  And so, if I tell you that on a given Sunday at St. Luke’s, refreshments were served after the worship service, I doubt that most of you will demand that I show you evidence.  This is something that happens every week.

But suppose you made a $1,000 bet with someone that my sermon was going to be 5 minutes or less on a given Sunday.  Suppose that you were not able to make it to church that day, but your friend came collecting.  And you would say “No way that James ever preaches less than 10 minutes!  I won’t pay out unless you show me a video of that sermon.”  This is something unusual and, what’s more, you have skin in the game.  You want some proof.  How much more proof would you demand if the claim was that somebody rose from the dead, and that your penalty for being wrong was very possibly your very life?  Yeah, you’d really want some evidence then.

And this brings us to today’s <a href=”https://www.biblegateway.com/passage/?search=John+20%3A19-31&amp;version=NIV” target=”_blank” rel=”noopener noreferrer”>Gospel reading</a>, where we heard the story of Doubting Thomas.  Poor guy.  He has a perfectly reasonable response to the news of the resurrection of Jesus, one that I’ll bet each one of us here today would have, and we label him for life.  Doubting Thomas.  But the more I think of this story, the more I am convinced that it really has nothing to tell us about doubt.  I think that the reaction of Thomas is simply the natural reaction that every normal human being that has ever lived would have.  If they had Twitter back in the New Testament times, the relevant hashtag would be #WeAreAllThomas.

What is the point of this story?  I think that the final two verses in today’s passage give us an important clue.  John writes “Jesus performed many other signs in the presence of his disciples, which are not recorded in this book.  But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.”  John is telling us that there are many other stories that he could have included in his Gospel account.  But he chose the stories that he includes so that we may believe that Jesus is the Messiah, and that by believing, we may have life in his name.  John chose to include the story of Thomas to encourage our belief.

When seen in this light, it all makes a great deal of sense.  John includes this story of Thomas so that the hearers of his Gospel might believe.  The story of Thomas is all about how he wanted evidence of the resurrection of Jesus and how he saw the evidence and was convinced by it.  As mentioned, the more unusual or strange an event is, the more evidence we demand.  And the greater the impact an event might have on us, the more proof we want to see.

Well, what happened to Jesus on Easter morning was just about the most extraordinary thing that we could possibly imagine.  Here was a man who had been officially executed and placed in a secure tomb who apparently had risen from the dead.  On the scale of the extraordinary and bizarre, this incident is simply off the charts.  And there were also serious consequences for the disciples if this event were true.  Jesus had been officially executed by the Roman government at the behest of the Jewish religious establishment.  By publically preaching that Jesus had risen from the dead, the disciples would be challenging the secular and religious powers, and thereby courting torture and death.

Early Christians needed to be very certain that Jesus Christ had risen from the dead, and I think that this was the reason why John includes this story in his Gospel.  Thomas’ doubt represents the doubts not only of all early Christians but of ourselves as well.  Thomas is the credible eye-witness for all of us.  Remember that the early Church was much smaller then today, and well-connected with each other.  It would have been impossible for John to have included this eyewitness story about Thomas unless it were true.  For us, this would be like someone saying “well, Dorothy and Joan both saw it and they are ready to swear to us that it is true.”  John knows that only a handful of people were in a position to be eye witnesses to the physical resurrection of Jesus, but records the eyewitness evidence for us.  Today, this would be like making a video recording of Dorothy and Joan telling their story to us, complete with a firm affirmation of truthfulness.

Why would it be important for early Christians to have such confidence in Jesus’ resurrection?  For the same reason that it is important for us.  It gives us the confidence to do what God is calling us to do, and it gives us confidence to persevere in this life when we face death and decay day after day.  Faith does not necessarily work in the complete absence of evidence, but can work hand in hand with strong evidence.  Faith and doubt are not opposites.  One can have faith in the midst of doubt on the basis of strong evidence.

I recall back when I was in high school attending a confirmation class at my church.  Our pastor asked us if we thought there was absolute proof that Jesus rose from the dead, and if so, what was it.  Well, pretty quickly a number of students raised their hands and said that the proof was that it was in the Bible.  And the pastor then asked them what proof they had that the Bible was true on this.  And so it went on for a bit.  Back then, I was much quieter than I am now so I listened for a while.  But I finally raised my hand and said “we don’t have absolute proof that Jesus rose from the dead.  There is good evidence for it, but in the end, we just have to combine that evidence with faith that it is true.”  This was the lesson that our pastor was trying to teach us.

As many Christian scholars and theologians, including N.T. Wright, Timothy Keller, Lee Strobel and others have argued, if you look at the available evidence, the strongest and best conclusion that fits the facts is that Jesus Christ did, in fact, rise from the dead.  The other explanations for the available evidence just make no sense.

Strong faith, undergirded by the evidence of Thomas and the evidence in the rest of the Gospels, gives us confidence to persevere in this life when we face sin, death, and decay.  This is what gave Peter the courage to preach as we read about in our first reading from the Book of Acts.  Peter, the disciple who earlier was tongue-tied and so cowardly as to deny even knowing Jesus, suddenly became full of courage.  He stood up to speak to a crowd in Jerusalem saying “God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him” and “God has raised this Jesus to life, and we are all witnesses of it.”  Do you really think that Peter would have turned from coward to bold preacher who put his life on the line if he wasn’t supremely confident in what he was preaching?

Death is something that will overcome each of us.  We cannot defeat it.  During Ash Wednesday, we are reminded of this truth when the priest marks us with ashes and says “Remember that you are dust, and to dust you shall return.”  Despite all of our technological advancements, we cannot defeat death.  It brings grief and sadness.  It is an ever present reminder of the brokenness of this world.

But Jesus Christ defeated death.  He rose physically from the dead on Easter.  He was dead and now he is alive for ever and ever!  We know this because Thomas is our witness!  Jesus Christ’s resurrection from the dead is our one sure hope that God will redeem this world from sin and decay and defeat death once and for all in the end.  On Good Friday, Jesus took our sins upon himself and suffered our penalty.  On Easter Day, he rose up and defeated death, thereby promising us that not only are our sins forgiven but that death and decay are defeated also.  The way is cleared for us to live forever in a right relationship with our creator.

So let us have confidence in our Lord and in His saving us from death and decay.  He will raise us up on the last day just as he will raise all believers from their graves.

In Eastern Orthodox churches, the Easter liturgy is always begun with the Paschal troparion, which is a chant that is sung or said many times over:

“Christ is risen from the dead, trampling down death by death; and on those in the tombs bestowing life!”  Listen to these words and let’s take them to heart.

Let us pray.

Risen Christ, you filled your disciples with boldness and fresh hope: strengthen us to proclaim your risen life and fill us with your peace, to the glory of God the Father. Amen.