Delivered at Ames UCC on May 12, 2019
©The Rev. Eileen Gebbie
Sermons are the result of pastoral preparation, congregational presence, and Holy Spirit participation. Please join me in that mysterious but always delightful process at 10:30 a.m. on Sundays, except in July and August when times vary. Check the calendar for details.
I am not talking about when things went well and then to assign God the credit. You know how sometimes when things go poorly for others we say “there but for the grace of God go I”? That makes me very uncomfortable because it implies that God has denied grace to others.
Instead, have there been times in your life when you knew peace, breath-taking love, or unexpected strength? It likely lasted only moments and you may not yet have the words to explain it.
Or maybe nothing comes to mind.
Maybe your experience of God is at enough of a distance, or comes with enough skepticism, that giving credit to a holy other feels uncomfortable or even wrong. After all, I’m the one always saying God isn’t a master puppeteer so how could God be behind or within the minutia of our daily lives?
I will assume, though, that because you are here today, you have felt something. You have had an awareness of a something that does not fit into any other category and you are open to calling it God.
But which God?
Out-of-town apostles, Paul (formerly known as Saul) and Barnabas, eager evangelists for their new understanding of God, come to Lystra, part of modern-day Turkey. There they encounter an unnamed local who cannot walk. Paul speaks to the paralyzed man, softly enough that his words are not recorded. Then Paul gives the Lystran an assessing gaze, and now with a voice now loud enough for all in the crowd to hear, Paul tells the Lystran to stand. The man who had never walked, now stands steadily on his feet and moves about.
While that miracle is shiny and dramatic, it is nothing new.
Remember that Jesus also healed a paralytic, in the gospel of Matthew, also in front of a crowd. In that case, the local leaders who were present reacted with shock and suspicion, but the rest of the crowd was moved to glorify God. The Lystrans are different in that there is no skepticism recorded, but they are otherwise the same in their response: Look at what the gods have done! Get the priest, get garments of honor and an animal to sacrifice, let us praise our gods! When the people of Lystra see the same power in Paul that those of Israel had seen in Jesus, they likewise identify that power as divine and want to show proper thanks and obeisance.
The problem that emerges for Paul and Barnabas, is that rather than the God of Moses and Ruth, the god of Eden and Exodus, the Lystrans see the miracle as coming from the god of Olympus, Zeus, and Zeus’ divine herald, Hermes. In both Israel and Lystra, witnesses are quick to identify that something greater than themselves is at work, it’s just that their framework for how to describe the greater-than diverges.
Which freaks Paul and Barnabas out.
They were simply doing as they had been commissioned, spreading what we call good news about God in Jesus Christ. They seem unprepared for their audience to not understand who or what they represent. Apparently shocked that the Lystrans, people of a different land and culture than either of them, would fall back on their own divine classifications, would give credit to their own understanding of divinity, the apostles begin running around and rending their clothes. They try to explain that, no, they are not Zeus and Hermes, the reversal of paralysis was not the work of the Olympians. What the Lystrans witnessed was the living God at work, the author of creation and giver of sustenance.
In their panic, it seems for Paul and Barnabas that if the God of Israel does not get credit for this healing, all is lost.