Provisions

March 23, 2025March 17, 2026
by Sara Baron

“Provisions” based on Isaiah 55:1-9 and Luke 13:1-9

I was reading a commentary on Luke and I realized I’m “getting” Pilate more and more these days:

Josephus’s accounts of Pilate’s confrontations with the Jews confirm that bloodshed was not uncommon: Pilate’s troops killed a group of Samaritans climbing Mt. Gerizim; Pilate introduced Roman effigies into Jerusalem; Pilate seized Temple Treasury funds in order to build an aqueduct.1

I don’t appreciate having a more visceral understanding of the experiences of ancient Jews in oppression by the leaders of the Empire, but here we are nonetheless.

I have been convinced by Marcus Borg, John Dominic Crossan, and Walter Brueggemann that the Bible sets up a contrast between human systems of oppression and domination and God’s aims for systems of wholeness and interdependence. Various entities play the role of “oppression and domination” in different parts of the Bible. Egypt and the Pharaoh get to be the first and primary example of oppressors.

Egypt and the Pharaoh oppress the descendants of Abraham, Issac, and Jacob, and then God intervenes and frees the people. The people learn dependence on God and each other, and then get to settle into the “Promised Land” where they live in mutuality with sustainable practices and relative equality for a nice long time. 400 years or so.

The next example of oppression in the Bible is the Ancient Israelite Kings, perhaps none more so than Solomon. Once the people get a King, they get high taxes, forced labor, and class differentiation, not to mention kings who think they have the right to do whatever they want regardless of settled laws. The people are oppressed by their own Kings, mostly, although there is some debate about if that oppression was “better” than some others.

Then the next big oppressors are the nations who capture Ancient Israel and Ancient Judah, Assyria and Babylon. We hear more about Babylon, and it Babylon that features in our Hebrew Bible lesson today.

Isaiah 55 comes from the time of exile, when many Ancient Israelites were exiled in Babylon. While the exiles were taken away in waves and returned in waves, we often summarize the exile as lasting about 70 years, which means that most of the people taken into exile died there and most of the people who ended up returning had never been “home” before.

Today’s passionate passage dreams of the joy of homecoming, and contrasts the oppressive systems the people knew in Babylon with a return of God’s dreams back home. Walter Brueggemann writes:

The poet makes a sharp contrast between old modes of life under Babylonian authority and the new offer of life with Yahweh. The initial verse, perhaps in the summoning mode of a street vender, offers to passerby free water, free wine, and free milk. This of course is in contrast to the life resources offered by the empire that are always expensive, grudging, and unsatisfying. Israel is invited to chose the free, alternative nourishment offered by Yahweh.2

The thing is, the author of Isaiah 55 knows that not everyone will make that choice. The people who were thriving in Babylon were likely going to stick with the oppressive regime that benefited them instead of trying to live out God’s dreams. Others would stay because they just didn’t believe things could be any different. Despair kept them in place.

Whenever I encounter this passage, I’m drawn like a magnet to verse 2, “Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen carefully to me, and eat what is good, and delight yourselves in rich food.” This just has so many layers of truth. One is probably too literal, but in these days of ubiquitous processed food designed to create cravings without satisfaction I take the passage as a reminder to eat food that satisfies. Similarly, why do we spend money on cheap plastic gadgets that we’ll eventually tire of and trash?

More spiritually though, this passage guides me to reflection. What am I spending time, money, or energy on that doesn’t actually matter? Where is my labor being wasted? What good things is God wanting for us that we’re too distracted to attend to? What things that we have and hold dear might actually be getting in the way of what need or what would be great for us? What do I think of as “bread” that is really “fluff” and where do I seek satisfaction where I’m really being exploited?

The premise here is that God wants goodness for the people. Satisfying food that everyone can access, labor that builds up life and doesn’t drain it, delight, love, hope, a clear sense of God’s closeness, mercy, complete and utter wholeness and freedom. Contained within though is the reality that even when that kind of goodness is offered, people don’t always take it. Probably, at least in some ways, we don’t either, and God invites us to goodness again and again.

And to turn away from the things of death and destruction, from cheap tricks that distract us, from oppression and evil in all forms. So that we, and all, can move towards life.

Of course, we never get to do that in a vacuum. While we’re trying to learn how to live into God’s goodness, and let go of the things that don’t satisfy or bring life, we have to do it in the midst of a world where domination systems exist and oppression is present. Sometimes those are heavier than others, which I think we have already noticed today, but they’re never gone (at least in Western societies, I think some indigenous societies were and are quite different.).

By the time of Jesus the domination system of oppression was the Roman Empire version, and it was about as brutal as usual. While we hear Jesus talking about two incidents – one where Pilate had killed a group of people and one where a wall or tower collapsed and killed a group of people – I think the author of Mark was probably talking a lot more about the destruction of Jerusalem itself. There are profound questions being asked here, generally amounting to “are people who die in random incidents killed because God is punishing them for sin?” to which Jesus answers, “no!” And yet, Jesus says, unless things change and people engage differently with each other it will keep happening. Which, I’ll say, is true. For the early Jesus movement, there was a sense of urgency in this, perhaps because the early Jesus movement had also just experienced the massacre and destruction of Jerusalem and had a strong sense that the world was ending.

The end of our passage is also meant to bring urgency, but it also brings grace. The desert climate of Israel isn’t an easy one to grow anything in, there isn’t spare land or spare water for trees that don’t produce fruit. And yet, the gardener intercedes on behalf of the tree, asking for one more year to nurture it more deeply and see if it is able to fulfill its purpose.

I love that it reminds us that when we aren’t able to “fulfill our purposes,” we too may need some gentleness and nurture to give us a fighting chance. I love that it reminds us of a good way to treat others who are struggling. And I notice that the end goal is a tree that bears fruit, so that the people can eat from it.

Jesus and his followers get accused of being gluttons, drunkards, and violators of the Sabbath because they eat when they’re hungry and drink when they are thirsty. Jesus tells stories about fig trees, and wanting them to make figs so people can eat them.

It feels a little bit like the fulfillment of Isaiah’s dreams of what it would be like for the people who returned from exile. There was in the time of Jesus a plenty powerful oppressive system in place, but Jesus and his followers just ignored it. They lived as if they were responsible for and to each other, and savored life. This wasn’t a simple way to be, and it definitely had consequences, but I think it was a faithful way to be.

In the midst of systems that seem to push people down, one of the strongest forms of resistance is to eat bread that satisfies AND share it! To simply refuse to participate in oppression and instead participate in enjoying the goodness of life that God offers, and inviting others to do so as well. To find what satisfies, and share that too. To live God’s mercy.

Come to the waters, beloveds of God. You are not obligated to drink the oppressors’ poison, you are are invited to eat and drink and be satisfied and whole. Receive the provisions of God. God’s goodness remains, no matter what the oppressors have to say about it, no matter what they do. Thanks be to God! Amen

1R. Alan Culpepper, “Luke in” The New Interpreter’s Bible Vol IX, editorial board convened by Leander E. Keck (Nashville: Abingdon Press, 1995) Commentary on Luke 13:1-9, page 270.

2Walter Brueggemann, Isaiah 40-66 (Louisville, KT: Westminster John Knox Press, 1998), page 158-9.

Rev. Sara E. Baron
First United Methodist Church of Schenectady
603 State St. Schenectady, NY 12305
Pronouns: she/her/hers
http://fumcschenectady.org/
https://www.facebook.com/FUMCSchenectady

March 23, 2025

Uncategorized

“Joy and Protest” based on Psalm 98:1-6, Isaiah 55:10-13

October 30, 2022
by Sara Baron

“You shall go out with joy, and be
led forth with peace, the mountains and the hills will break forth
before you, there will be shouts of joy, and all the tress of the
field shall clap (shall clap) their hands.” So goes our final hymn
today, and so has gone our stewardship campaign this year.

Isaiah 55 for the win.

Joy!

Peace!

Imaginatively imagery of pure delight!

So, I went to Walter Brueggemann to
understand better what is going on, and the great Prophetic Scholar
did not disappoint. He reminded me that Isaiah 40, the start of
second Isaiah, begins with
the words, “Comfort, O comfort my people, says your God. Speak
tenderly to Jerusalem.” The entirety of the passage is written to
the exiles, with affirmation that God is not done with them yet.

That while the worst has come, it will
not be their whole story. That when things get hard, God still wins.
That God’s love remained with them, and hope continued.

Our passage today is the very last part
of what scholars call 2^nd Isaiah – this part of the book
written to the exiles to PREPARE them for God’s work of restoration.
And today’s passage imagines the joy of their homecoming. The
passage ties together some of the work of the exodus with the work of
restoration. The rain and snow that can be counted on to produce
crops remind the people of the desert wandering, and God’s
provisions. The verb even “go out” is a verb of the exodus. But
here, in the “2^nd exodus” it is quite different. The
first exodus was hasty and fearful. But the restoration, this “new
exodus” is joy, peace, and well-being.

Bruggemann writes, “Before there can
be any geographical departure from the [Bablyonian] empire, there
must be a liturgical, emotional, and imaginative departure. Israel
in exile must be able to think and feel and imagine its life out
beyond Babylon’s administration. Israel must so trust the rhetoric
of assurance and victory that it can flex its muscles of faith and
sense that the cadences of faith are more compelling than the slogans
of the empire.”¹

And, this is that imaginative
departure. It imagines creatures and … well, mountains and hills
and trees gathered on the roadside to watch the spectacle of the
people returning. As if it is a parade and nature itself is
healed by the
restoration of the people to their homeland.

Instead of thorn and brier – symbols
of judgment and punishment – there are cypress and myrtle – signs
of growth and life and beauty. The restoration of ancient Israel is
envisioned to be the restoration of sustainable living, of the fair
distribution of goods, the return of the ban on interest, the care
for the vulnerable. And that means the restoration of God’s values,
which was very significant for people who had been living in the seat
of power of a large empire because empires ALWAYS involve domination,
hierarchies, debt, and oppression of the vulnerable. Brueggeman
suggests even creation itself would be healed by this restoration
because empire destroys nature, but sustainable equitable living
exists in harmony with nature.

If it takes dreaming of leaving the
exile in order to prepare the people to actually leave the exile,
this is some excellent writing getting them ready. This is writing
for life. This is writing to remind us that life is possible, that
loveliness exists, that hope is reasonable. As Brueggemann says, in
this writing, “All are now at home, safe, beloved, free, free at
last, Thank God Almighty, free at last.”

As rain and snow leave the sky, to
bring life on earth, and grow food so too is it with God’s word that
accomplishes what it aims at – and it aims at joy, peace, and
restoration.

In order to be ready to leave the
empire, to leave the exile, to return, to be restored, the people
needed first to dream God’s dreams. And God sent them dreams.

Before they could leave in fact, they
had work of letting go – I love his phrasing, “there must be a
liturgical, emotional, and imaginative departure. Israel in exile
must be able to think and feel and imagine its life out beyond
Babylon’s administration.”

I preached a few weeks ago about how
ready I am to NOT resonate with exile literature, and that does mean
that I’m pretty excited to hear “end of the exile, beginning of the
return literature.” But I keep noticing that leaving the exile
meant not only leaving the exile but ALSO leaving behind the
pre-exile-ancient-Israel.

Which is to say, I’m all for starting
to vision a post-pandemic life, but I have to keep reminding myself
that to leave the pandemic behind also means finishing the work of
letting go of the pre-pandemic life. It means seeing with clarity
what has changed, and not FIGHTING it anymore. It means accepting
this reality as it is, so that God can dream with me and with us HERE
AND NOW without my too-tight-grip on the past keeping me from
listening.

And, to be honest to these passages, it
also means making more space for joy.

Loosening my grip on what was helps me
make space for joy. Even, loosening my grip on what joy USED TO look
like makes space for how it looks now. And generally speaking,
loosening my grip helps with joy 😉

The thing I’ve noticed about joy, the
continuity of it, is that for me is about connection. I find joy in
connecting with others, in connecting with God, in connecting with
nature. That is, joy happens in togetherness – at least for me.

Which is probably why I’ve been so
moved by our stewardship campaign this year, “Together for joy.”
I simply adore the order of the words. For me, I know joy comes in
togetherness, but I love the INTENTION in being together FOR joy.

It is another wonderful take on the
Psalm:

Make a joyful
noise to the Lord, all the earth;
   break forth
into joyous song and sing praises.
Sing praises to the Lord with
the lyre,
   with the lyre and the sound of melody.

With trumpets and the sound of the horn
   make
a joyful noise before the King, the Lord.

The normal take is the wonder of making
music to praise God, but I love adding to that meaning by seeing each
of our lives as a piece of the music and our lives together as
creating that joyful noise!

In many churches, today is Reformation
Sunday, the day when they remember the initial act of Martin Luther
in nailing the 95 thesis on the church door and starting the
Reformation. We are, curiously enough, a part of Protestantism, but
direct descendants of the Reformation. Lutheran, Presbyterian,
Reformed, and even most Baptist churches descend from the
Reformation, but we split off of the Church of England, which itself
split from the Roman Catholic Church for rather different reasons.
(The king wanted a divorce, the pope didn’t grant one, so the king
nationalized the church.)

Our roots are not in the reformation,
but our identity is in Protestantism. That is, by nature, we PROTEST
the abuses of the church and the world and advocate for God’s people.
Thanks be to God! We are active in the face of injustice, and we are
actively seeking God’s kindom (although, to be fair, this is true of
more people than protestants, so we claim this but not exclusively.)

We are, together for justice, together
for joy, together for compassion. We witness the mountains and the
hills breaking forth before us, and the trees of the field clapping
their hands.

Dear ones, God leads us TO joy. God
leads us to PEACE. Not just for ourselves, for all people, but for
ourselves too. We are blessed with the joy of being together, and we
are together for joy. Thanks be to God! Amen

1Walter
Brueggemann, Isaiah 40-66, Louisville,
Kentucky: Westminster John Knox Press, 1998), p 162.

Rev. Sara E. Baron
First United Methodist Church of Schenectady
603 State St. Schenectady, NY 12305
Pronouns: she/her/hers
http://fumcschenectady.org/
https://www.facebook.com/FUMCSchenectady

October 30, 2022

Sermons

“Blessings… We Hope” based on Isaiah 50:4-9a and James…

September 20, 2018February 15, 2020
by Sara Baron

In the Isaiah passage, the suffering servant describes being attacked – hit from behind, beard hairs pulled out, and spit on. Yet, as he describes the attack, it becomes clear that the words said have done more harm than the physical attack. He speaks of being insulted. He claims it is only because of God that he is not disgraced, that he is not shamed, that he can stand strong. He will not be “found guilty” because God helps him. There are people who are attacking the suffering servant, and it is clear that their words hurt.

Most likely, the disagreement between the servant and his adversaries was a big one. This passage comes from the exile, when the leaders of the community of faith were residing in Babylon, trying to survive as slaves. Walter Brueggemann says, “It seems more likely to me that the abuse comes from other members of the exilic community who have worked out a sustainable compromise between Yahweh and the empire, who do not what to have the compromise exposed or questioned, and who do not want to be pressed to decide for Yahweh and for the disruptive venture of homecoming in a distinctive identity.”¹ It is easy to imagine that both sides of that argument – to conspire with oppressors or not – would have strong opinions and good motivation to attack the other side.

It is also easy, from 2500 years and half the world away, to see valid arguments on both sides. But it seems that in the midst of the disagreement, the ways it was approached did great harm. The suffering servant is known as just that – the one who suffers – and in this passage at least, he suffers because people disagree with him and make it personal!

The Isaiah passage is a case-in-point example of the argument that James is making. James uses a whole lot of examples to validate the two key verses 9 and 10, “With [the tongue] we bless the Lord and Father, and with it we curse those who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers and sisters, this ought not to be so.” James says that if we praise and bless God, it is INCONGROUS to curse seek harm to God’s beloved people. And just in case you had missed the memo, God’s beloved people and all human beings overlap are exactly the same groups.

James says that words have a whole lot of power, including power to do great harm, so we should be careful with them. Then he says that blessing God and cursing God’s people is utterly incongruous. It is like a grapefruit tree growing figs, or a fig tree growing olives. It can’t be. Or, at least, it ought not to be.

Understanding what James meant is not the difficulty. Figuring out how to live it is the hard part. Let’s get clear on what we’re trying to do first. To start with, I’m not certain what the text means by “blessing” nor by “cursing”. Don’t get worried about me, I looked it up in 5 books, they were just concerned with other questions so they didn’t answer mine. 😉 I THINK I know what each of those things means, but it always seems worth double-checking assumptions. Particularly on days when the scripture tells teachers to be extra-cautious.

The dictionary says that to bless is “to confer or invoke divine favor on.” The dictionary footnotes say that it got used to translate the words meaning “to praise” and “to worship” from Latin, which influences its nuance in English – and that helps us avoid a circular definition when it comes to understanding what it means to bless God.² Conversely, the dictionary says that a curse is “a solemn utterance intended to invoke a supernatural power to inflict harm or punishment on someone or something.”³

Not to be oppositional or anything, but it seems that the dictionary definition doesn’t exactly fit with what I’d expect. It seems to me that blessing has something to do with consecrating, that is, naming and acknowledging something for holy work. Cursing, as I think of it, has to do with wishing harm for another. This is why I wish the Bible commentaries told me exactly what it means, although I doubt they really know either. In any case, I think we have some shared sense – if broad – of what blessing and cursing are. You can go with the dictionary, with me, or with your own assumptions, I think they’ll all work.

So, what does it mean to bless God? Perhaps it just means to praise God or to worship God, perhaps it could be thought of as expressing gratitude to God for God’s goodness, mercy, and presence among us. What, then, would it mean to equivalently bless God’s people? Does it just mean seeing and remembering that each person is made in God’s image? Does it mean attending to the goodness within each one? Does it mean using our speak to build up one another? Does it require incessant praise, even if it is meaningless? Or is it more to see another, to listen to another, and to assume that the other’s being in the world is a sacred expression of the Divine – the each other person is made in the image of God and is thus infinitely beautiful??

I could ask the same questions about cursing God and cursing people, but I trust you to draw those conclusions without me knocking you on the head with them.

If, as James assumes, the response of the faithful to God and to God’s people should BOTH be words of blessing, how could we move towards that in our daily lives? How can we use our words for good? How can our tongues be blessings? When do we tend to mess this up??

One major issue to consider is how we respond to people who we think are wrong, as seen in the Isaiah passage!! I watched a TED talk about this recently, in which Karen Shultz outlines some common issues humans have when we disagree. Her talk was called “On Being Wrong” and she says:

“Think for a moment about what it means to feel right. It means that you think that your beliefs just perfectly reflect reality. And when you feel that way, you’ve got a problem to solve, which is, how are you going to explain all of those people who disagree with you? It turns out, most of us explain those people the same way, by resorting to a series of unfortunate assumptions. The first thing we usually do when someone disagrees with us is we just assume they’re ignorant. They don’t have access to the same information that we do, and when we generously share that information with them, they’re going to see the light and come on over to our team. When that doesn’t work, when it turns out those people have all the same facts that we do and they still disagree with us, then we move on to a second assumption, which is that they’re idiots. They have all the right pieces of the puzzle, and they are too moronic to put them together correctly. And when that doesn’t work, when it turns out that people who disagree with us have all the same facts we do and are actually pretty smart, then we move on to a third assumption: they know the truth, and they are deliberately distorting it for their own malevolent purposes. So this is a catastrophe.”⁴ (emphasis mine)

That sort of thinking is how we get to cases like the suffering servant. People simply disagree and then it grows into something MUCH larger. As a reminder, there are at least two more options for what might be happening when we disagree with someone: first that we might actually be mistaken (gasp!), and second that our worldviews lead us to different conclusions. Most of the time, I think disagreements come from different worldviews, and that’s a source of strength, when we let it be.

John Wesley, in his book “On Christian Perfection” says that all of us are wrong sometimes, and none of use know when we are wrong (or we’d have fixed it already!), therefore we should be humble when we disagree with another because it may well be one of the times we’re wrong. Between the two of them, Shultz and Wesley urge caution at the very least with speaking to someone you think is wrong. James, then, just adds a bit more – wish them well, and speak to them in ways that will lead to their well-being. It is a HIGH bar, but one worth seeking. So, when we start thinking someone is wrong is a VERY good time to consider how we might use our words as blessings, and not as curses!!

It is also very common to be in a position when we are feeling attacked and wanting to defend ourselves. I think most of the worst speaking I’ve ever done has been when I’ve been in that position. Both my words and my tone seem to leap out of my control! In those situations, we may identify with the servant in Isaiah, who was struck, had beard-hairs pulled out, was spit on, and insulted. That could raise most people’s defensive heckles, right??? Let’s be clear, it SHOULD. We are not people who advocate being passive in the face of harm. We are people who advocate being PEACEFUL in the in face of violence, but not PASSIVE in the face of harm. So, the servant says that with God’s help, he made it through and kept his dignity in tact through it all. He trusts that a reversal of fortunes is coming, and that the harm will end. He even suggests that those who have done harm might stand WITH him on that day.

The most practical wisdom teachers I know say that when we feel attacked we need to slow down and get curious. First ask: am I in harm’s way? If so, do whatever is possible to get away from it. Then ask: do I have the resources to hear and respond to this right now? If not, do all in your power to exit the conversation/experience safely. If, however, you are not in danger and you do feel like your internal resources are up to the task, then we get back to James’ teaching. Then we need to think about what it means to bless the person who got our heckles up, and how we can use our words – and tone – to seek their well-being and our own at the same time! That DEFINTELY requires keeping things slow, and staying with curiosity, and it tends to be a skill easiest to develop with those you already trust to like you, love you, and seek your well-being. Remember CURIOUSITY as a means of moving us to blessing, if you can!

Finally, the more I think about James affirming the importance of BLESSING and not cursing God’s beloved people, the more I suspect he was advising each of us on how we speak to OURSELVES. I don’t think I know anyone who speaks more harshly to other people than they do to themselves. In fact, most of the time when I hear people speaking harshly to others (myself included for sure), I suspect that the way they’re speaking is simply a toned-down reflection of how they speak to themselves. (By the way, this assumption helps me have a lot more compassion when people speak harshly.)

The ways most people speak to themselves sounds a lot more like cursing than it does like blessing. But James says we aren’t supposed to curse those made in the image of God, and that includes ourselves. It includes everyone else too.

So, dear ones, may we find ways to slow down our tongues, may we remember to be curious, and may our tongues be sources of blessings for God’s people, including ourselves. This world of ours is definitely in need of some blessings, and I hope we can be sources of it. Amen

1Walter Brueggemann, Isaiah Vo. 2: 40-66 in Westminster Bible Companion Series, edited by Patrick D. Miller and David A. Bartlett (Louisville, KT: Westminster John Knox Press, 1998), 122.

2Apple Dictionary “bless” accessed 9/13/18.

3Apple Dictionary, “curse” accessed 9/13/18.

4 https://www.ted.com/talks/kathryn_schulz_on_being_wrong/transcript?language=en, accessed 9/13/18

–

Rev. Sara E. Baron

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First United Methodist Church of Schenectady

603 State St. Schenectady, NY 12305

Pronouns: she/her/hers

http://fumcschenectady.org/

https://www.facebook.com/FUMCSchenectady

September 16, 2018