Luke 15: 11 - 32 The Prodigal Son, continued
Previously I called this "The Tale of Two Sons" But what about the Father? He is also a prominent character in the story. Acting with generosity, patience, and mercy toward his sons, the obvious comparison would be to God our Father. Patient with us in our stubbornness, our wrongheadedness, generous with us when we seek forgiveness, steadfast and reassuring in the face of our doubts, our pettiness. Henri Nouwen in his beautiful book "The Prodigal Son" meditates on this scripture and the famous painting of it done by Rembrandt. (I highly recommend this book!) He came to the conclusion that it is the Father who we should be trying to identify with - not the misguided younger son, not the underappreciated older son, but the generous, patient, merciful Father. That is who God wants us to grow up to be, seeking forgiveness for our youthful mistakes, relinquishing our possessiveness, our "zero sum" mentality, to grow into a person of generosity, of mercy, of patience toward those around us. Amen.
Monday, December 27, 2010
Wednesday, December 8, 2010
Luke 15: 11-32 The Prodigal Son, Part I
Luke 15: 11-32 The Prodigal Son, Part I
Then he said, "A man had two sons, and the younger son said to his father, 'Father, give me the share of your estate that should come to me.' So the father divided the property between them. After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation. When he had freely spent everything, a severe famine struck that country, and he found himself in dire need. So he hired himself out to one of the local citizens who sent him to his farm to tend the swine. And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any. Coming to his senses he thought, 'How many of my father's hired workers have more than enough food to eat, but here am I, dying from hunger. I shall get up and go to my father and I shall say to him, "Father, I have sinned against heaven and against you. I no longer deserve to be called your son; treat me as you would treat one of your hired workers."' So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him. His son said to him, 'Father, I have sinned against heaven and against you; I no longer deserve to be called your son.' But his father ordered his servants, 'Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet. Take the fattened calf and slaughter it. Then let us celebrate with a feast, because this son of mine was dead, and has come to life again; he was lost, and has been found.' Then the celebration began. Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing. He called one of the servants and asked what this might mean. The servant said to him, 'Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.' He became angry, and when he refused to enter the house, his father came out and pleaded with him. He said to his father in reply, 'Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young goat to feast on with my friends. But when your son returns who swallowed up your property with prostitutes, for him you slaughter the fattened calf.' He said to him, 'My son, you are here with me always; everything I have is yours. But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.'" Following on the heels of the previous scripture Jesus gives another example of the boundless mercy of God and the rejoicing in heaven over the repentance of one sinner. This is a tale of two sons: The youngest son, after demanding his share of his Father’s inheritance goes off to a distant land and squanders his wealth on dissolute living. Falling upon hard times, he eventually returns home seeking his Father’s mercy. Is the Father “our Father”? Are we the youngest son and sinner? The older son has stayed at home al this time working, submissive to his Father and never asking for a thing. You might think the older son would be secure in both his Father’s love and his position on the estate. His words and actions reveal that this is anything but the case. Are we the older son, Jealous of our God’s love and his generosity toward others? In the past I have looked at this parable through my “fairness” lens. The youngest son got his “fair share” already. He should not get anything more – that would be fair and just. I deal in measureable units, in shares and fairness. God deals in immeasurable generosity, in abundance and in truly divine mercy. That is my first observation.
Then he said, "A man had two sons, and the younger son said to his father, 'Father, give me the share of your estate that should come to me.' So the father divided the property between them. After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation. When he had freely spent everything, a severe famine struck that country, and he found himself in dire need. So he hired himself out to one of the local citizens who sent him to his farm to tend the swine. And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any. Coming to his senses he thought, 'How many of my father's hired workers have more than enough food to eat, but here am I, dying from hunger. I shall get up and go to my father and I shall say to him, "Father, I have sinned against heaven and against you. I no longer deserve to be called your son; treat me as you would treat one of your hired workers."' So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him. His son said to him, 'Father, I have sinned against heaven and against you; I no longer deserve to be called your son.' But his father ordered his servants, 'Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet. Take the fattened calf and slaughter it. Then let us celebrate with a feast, because this son of mine was dead, and has come to life again; he was lost, and has been found.' Then the celebration began. Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing. He called one of the servants and asked what this might mean. The servant said to him, 'Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.' He became angry, and when he refused to enter the house, his father came out and pleaded with him. He said to his father in reply, 'Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young goat to feast on with my friends. But when your son returns who swallowed up your property with prostitutes, for him you slaughter the fattened calf.' He said to him, 'My son, you are here with me always; everything I have is yours. But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.'" Following on the heels of the previous scripture Jesus gives another example of the boundless mercy of God and the rejoicing in heaven over the repentance of one sinner. This is a tale of two sons: The youngest son, after demanding his share of his Father’s inheritance goes off to a distant land and squanders his wealth on dissolute living. Falling upon hard times, he eventually returns home seeking his Father’s mercy. Is the Father “our Father”? Are we the youngest son and sinner? The older son has stayed at home al this time working, submissive to his Father and never asking for a thing. You might think the older son would be secure in both his Father’s love and his position on the estate. His words and actions reveal that this is anything but the case. Are we the older son, Jealous of our God’s love and his generosity toward others? In the past I have looked at this parable through my “fairness” lens. The youngest son got his “fair share” already. He should not get anything more – that would be fair and just. I deal in measureable units, in shares and fairness. God deals in immeasurable generosity, in abundance and in truly divine mercy. That is my first observation.
Monday, December 6, 2010
Luke 15: 1 -1 10 The Parable of Divine Mercy
Luke 15: 1 -1 10 The Parable of Divine Mercy
The tax collectors and sinners were all drawing near to listen to him, but the Pharisees and scribes began to complain, saying, "This man welcomes sinners and eats with them." So to them he addressed this parable. "What man among you having a hundred sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it? And when he does find it, he sets it on his shoulders with great joy and, upon his arrival home, he calls together his friends and neighbors and says to them, 'Rejoice with me because I have found my lost sheep.' I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance. "Or what woman having ten coins and losing one would not light a lamp and sweep the house, searching carefully until she finds it? And when she does find it, she calls together her friends and neighbors and says to them, 'Rejoice with me because I have found the coin that I lost.' In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents."
Jesus tells his listeners how much rejoicing among the angels there will be over the repentance of one sinner. He is speaking to the Scribes and the Pharisees who are commenting to themselves about Jesus’ choice to eat among sinners and tax collectors. His message is one of hope to the sinners of the crowd and one of rebuke to those of power and influence. In both examples someone – the shepherd, the woman – loses something of value – a sheep, a silver coin - and works diligently to recover it. Apparently the revelation that something of value has been lost is necessary to make this connection. It is a loss or lack that the sinners and tax collectors seem to have grasped. The Scribes and the Pharisees, on the other hand, cluelessly see nothing missing or lacking in themselves. They are busy judging others and congratulating themselves on (what they think is) their better position. In order for mercy to be extended, it must first be sought out.
The tax collectors and sinners were all drawing near to listen to him, but the Pharisees and scribes began to complain, saying, "This man welcomes sinners and eats with them." So to them he addressed this parable. "What man among you having a hundred sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it? And when he does find it, he sets it on his shoulders with great joy and, upon his arrival home, he calls together his friends and neighbors and says to them, 'Rejoice with me because I have found my lost sheep.' I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance. "Or what woman having ten coins and losing one would not light a lamp and sweep the house, searching carefully until she finds it? And when she does find it, she calls together her friends and neighbors and says to them, 'Rejoice with me because I have found the coin that I lost.' In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents."
Jesus tells his listeners how much rejoicing among the angels there will be over the repentance of one sinner. He is speaking to the Scribes and the Pharisees who are commenting to themselves about Jesus’ choice to eat among sinners and tax collectors. His message is one of hope to the sinners of the crowd and one of rebuke to those of power and influence. In both examples someone – the shepherd, the woman – loses something of value – a sheep, a silver coin - and works diligently to recover it. Apparently the revelation that something of value has been lost is necessary to make this connection. It is a loss or lack that the sinners and tax collectors seem to have grasped. The Scribes and the Pharisees, on the other hand, cluelessly see nothing missing or lacking in themselves. They are busy judging others and congratulating themselves on (what they think is) their better position. In order for mercy to be extended, it must first be sought out.
Saturday, December 4, 2010
Luke 14:25-35 Counting Up The Cost
Luke 14:25-35 Counting Up The Cost
Great crowds were traveling with him, and he turned and addressed them, "If any one comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple. Whoever does not carry his own cross and come after me cannot be my disciple. Which of you wishing to construct a tower does not first sit down and calculate the cost to see if there is enough for its completion? Otherwise, after laying the foundation and finding himself unable to finish the work the onlookers should laugh at him and say, 'This one began to build but did not have the resources to finish.' Or what king marching into battle would not first sit down and decide whether with ten thousand troops he can successfully oppose another king advancing upon him with twenty thousand troops? But if not, while he is still far away, he will send a delegation to ask for peace terms. In the same way, everyone of you who does not renounce all his possessions cannot be my disciple. "Salt is good, but if salt itself loses its taste, with what can its flavor be restored? It is fit neither for the soil nor for the manure pile; it is thrown out. Whoever has ears to hear ought to hear." At that time some Pharisees came to him and said, "Go away, leave this area because Herod wants to kill you." He replied, "Go and tell that fox, 'Behold, I cast out demons and I perform healings today and tomorrow, and on the third day I accomplish my purpose. Yet I must continue on my way today, tomorrow, and the following day, for it is impossible that a prophet should die outside of Jerusalem.' "Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together as a hen gathers her brood under her wings, but you were unwilling! Behold, your house will be abandoned. (But) I tell you, you will not see me until (the time comes when) you say, 'Blessed is he who comes in the name of the Lord.'"
This scripture is confusing to me. First Jesus seems to be saying anyone who wants to follow him must do so wholeheartedly. He gives the example of turning ones back on one’s parents, spouse, children. My whole being cries out against this. I would find it difficult to turn away from those I hold most dear, who depend upon me, and on whom I rely. It seems needlessly harsh, a lonely solitary undertaking, and a costly one. Following this are several examples of setting out to complete a task - a man building a tower and a king going off to war. Jesus advises that before committing yourself, you will do well to count up the cost, calculating risks in a clear- eyed practical manner very much in contrast to the painful, wrenching, leave-taking at the beginning of this passage. Perhaps Jesus is saying we must do both: realizing in a clear-eyed way that following Christ may in fact be very costly and sometimes painful. If we choose Christ, choose to be his salt to the earth, it should be a thoughtful, considered choosing, since it may in fact cost us dearly. Jesus foreshadows leaving his own loved ones behind. I think he is already grieving their loss. His grief leaves little softness about him, few words of comfort for those who would follow him as he faces his final days on earth.
Great crowds were traveling with him, and he turned and addressed them, "If any one comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple. Whoever does not carry his own cross and come after me cannot be my disciple. Which of you wishing to construct a tower does not first sit down and calculate the cost to see if there is enough for its completion? Otherwise, after laying the foundation and finding himself unable to finish the work the onlookers should laugh at him and say, 'This one began to build but did not have the resources to finish.' Or what king marching into battle would not first sit down and decide whether with ten thousand troops he can successfully oppose another king advancing upon him with twenty thousand troops? But if not, while he is still far away, he will send a delegation to ask for peace terms. In the same way, everyone of you who does not renounce all his possessions cannot be my disciple. "Salt is good, but if salt itself loses its taste, with what can its flavor be restored? It is fit neither for the soil nor for the manure pile; it is thrown out. Whoever has ears to hear ought to hear." At that time some Pharisees came to him and said, "Go away, leave this area because Herod wants to kill you." He replied, "Go and tell that fox, 'Behold, I cast out demons and I perform healings today and tomorrow, and on the third day I accomplish my purpose. Yet I must continue on my way today, tomorrow, and the following day, for it is impossible that a prophet should die outside of Jerusalem.' "Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together as a hen gathers her brood under her wings, but you were unwilling! Behold, your house will be abandoned. (But) I tell you, you will not see me until (the time comes when) you say, 'Blessed is he who comes in the name of the Lord.'"
This scripture is confusing to me. First Jesus seems to be saying anyone who wants to follow him must do so wholeheartedly. He gives the example of turning ones back on one’s parents, spouse, children. My whole being cries out against this. I would find it difficult to turn away from those I hold most dear, who depend upon me, and on whom I rely. It seems needlessly harsh, a lonely solitary undertaking, and a costly one. Following this are several examples of setting out to complete a task - a man building a tower and a king going off to war. Jesus advises that before committing yourself, you will do well to count up the cost, calculating risks in a clear- eyed practical manner very much in contrast to the painful, wrenching, leave-taking at the beginning of this passage. Perhaps Jesus is saying we must do both: realizing in a clear-eyed way that following Christ may in fact be very costly and sometimes painful. If we choose Christ, choose to be his salt to the earth, it should be a thoughtful, considered choosing, since it may in fact cost us dearly. Jesus foreshadows leaving his own loved ones behind. I think he is already grieving their loss. His grief leaves little softness about him, few words of comfort for those who would follow him as he faces his final days on earth.
Monday, November 29, 2010
Luke 14: 16- 24 Dining As A Metaphor
Luke 14: 16- 24 Dining As A Metaphor
He replied to him, "A man gave a great dinner to which he invited many. When the time for the dinner came, he dispatched his servant to say to those invited, 'Come, everything is now ready.' But one by one, they all began to excuse themselves. The first said to him, 'I have purchased a field and must go to examine it; I ask you, consider me excused.' And another said, 'I have purchased five yoke of oxen and am on my way to evaluate them; I ask you, consider me excused.' And another said, 'I have just married a woman, and therefore I cannot come.' The servant went and reported this to his master. Then the master of the house in a rage commanded his servant, 'Go out quickly into the streets and alleys of the town and bring in here the poor and the crippled, the blind and the lame.' The servant reported, 'Sir, your orders have been carried out and still there is room.' The master then ordered the servant, 'Go out to the highways and hedgerows and make people come in that my home may be filled. For, I tell you, none of those men who were invited will taste my dinner.'"
Jesus tells another parable about dining. A man decides to give a dinner. He sends his servants out to invite friends and acquaintances. One by one they make excuses – they are busy with their own lives, their own priorities. This angers the man that invited them so he invites his servants to go back out and invite others – strangers, the lame, the poor, the blind. Still there is room so the master of the house sends his servants out again to force people to come in. He resolves that not only will his house be full but that those originally invited will not get a morsel of that dinner. What is the point of this parable? Is the master God? Are we the friends and acquaintances too busy to take the time to attend his dinner, to be with him? I don’t like to think of God as angry and vengeful, but that is how Jesus represents the Master in this story. Can we hurt God? To the point where he withdraws his invitation to us? Can our indifference, our busyness, our carelessness lose us the opportunity to be with God?
He replied to him, "A man gave a great dinner to which he invited many. When the time for the dinner came, he dispatched his servant to say to those invited, 'Come, everything is now ready.' But one by one, they all began to excuse themselves. The first said to him, 'I have purchased a field and must go to examine it; I ask you, consider me excused.' And another said, 'I have purchased five yoke of oxen and am on my way to evaluate them; I ask you, consider me excused.' And another said, 'I have just married a woman, and therefore I cannot come.' The servant went and reported this to his master. Then the master of the house in a rage commanded his servant, 'Go out quickly into the streets and alleys of the town and bring in here the poor and the crippled, the blind and the lame.' The servant reported, 'Sir, your orders have been carried out and still there is room.' The master then ordered the servant, 'Go out to the highways and hedgerows and make people come in that my home may be filled. For, I tell you, none of those men who were invited will taste my dinner.'"
Jesus tells another parable about dining. A man decides to give a dinner. He sends his servants out to invite friends and acquaintances. One by one they make excuses – they are busy with their own lives, their own priorities. This angers the man that invited them so he invites his servants to go back out and invite others – strangers, the lame, the poor, the blind. Still there is room so the master of the house sends his servants out again to force people to come in. He resolves that not only will his house be full but that those originally invited will not get a morsel of that dinner. What is the point of this parable? Is the master God? Are we the friends and acquaintances too busy to take the time to attend his dinner, to be with him? I don’t like to think of God as angry and vengeful, but that is how Jesus represents the Master in this story. Can we hurt God? To the point where he withdraws his invitation to us? Can our indifference, our busyness, our carelessness lose us the opportunity to be with God?
Saturday, November 27, 2010
Luke 14:12 – 15 The Poor
Luke 14:12 – 15 The Poor
Then he said to the host who invited him, "When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment. Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous." One of his fellow guests on hearing this said to him, "Blessed is the one who will dine in the kingdom of God."
Jesus is sitting down to dinner at somebody’s house. He addresses his host saying whenever you give a dinner do not invite your wealthy friends and neighbors, your family and relatives. They might invite you in return. Instead invite the poor, the lame, the blind, even though they cannot repay you. When I first read this I keyed in on the fact that your friends and relatives are all familiar to you and the others are strangers. I thought Jesus was telling us to get out beyond our comfort zone and meet, mingle and assist those who are different from us. Then I came across the part on payment. I think this was the key point for Jesus. If you have the means to be feeding more than your family, don’t share that bounty only with those who can reciprocate in kind. That only insulates you from the needs in the community around you and keeps your wealth in a small enclosed circle. Spread the (your) wealth Jesus seems to be saying. If you have gifts, be they spiritual or material - get out of your comfort zone. Look to those around you. This is not so easy to do today. I have a tendency to keep myself busy in the routine and distractions of my life. Help me to recognize the opportunities God puts in front of me and act upon them. Amen.
Then he said to the host who invited him, "When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment. Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous." One of his fellow guests on hearing this said to him, "Blessed is the one who will dine in the kingdom of God."
Jesus is sitting down to dinner at somebody’s house. He addresses his host saying whenever you give a dinner do not invite your wealthy friends and neighbors, your family and relatives. They might invite you in return. Instead invite the poor, the lame, the blind, even though they cannot repay you. When I first read this I keyed in on the fact that your friends and relatives are all familiar to you and the others are strangers. I thought Jesus was telling us to get out beyond our comfort zone and meet, mingle and assist those who are different from us. Then I came across the part on payment. I think this was the key point for Jesus. If you have the means to be feeding more than your family, don’t share that bounty only with those who can reciprocate in kind. That only insulates you from the needs in the community around you and keeps your wealth in a small enclosed circle. Spread the (your) wealth Jesus seems to be saying. If you have gifts, be they spiritual or material - get out of your comfort zone. Look to those around you. This is not so easy to do today. I have a tendency to keep myself busy in the routine and distractions of my life. Help me to recognize the opportunities God puts in front of me and act upon them. Amen.
Wednesday, November 24, 2010
Luke 14:1 – 11 Love vs. Law
Luke 14:1 – 11 Love vs. Law
On a Sabbath he went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully. In front of him there was a man suffering from dropsy. Jesus spoke to the scholars of the law and Pharisees in reply, asking, "Is it lawful to cure on the Sabbath or not?" But they kept silent; so he took the man and, after he had healed him, dismissed him. Then he said to them, "Who among you, if your son or ox 3 falls into a cistern, would not immediately pull him out on the Sabbath day?" But they were unable to answer his question. He told a parable to those who had been invited, noticing how they were choosing the places of honor at the table. "When you are invited by someone to a wedding banquet, do not recline at table in the place of honor. A more distinguished guest than you may have been invited by him, and the host who invited both of you may approach you and say, 'Give your place to this man,' and then you would proceed with embarrassment to take the lowest place. Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, 'My friend, move up to a higher position.' Then you will enjoy the esteem of your companions at the table. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted."
Just in case you missed it earlier, Jesus reiterates his message of the previous chapter. By curing someone on a Sabbath Jesus confirms that an action of love and compassion is more favorable in God’s eyes and “keeping the Sabbath”. His audience here is specifically identified as Pharisees and lawyers, the religious and community leaders of the day. Not only is a loving action more favorable to God than rite and ritual and law, but those who seek status or see themselves as important in the current hierarchy are dangerously deluding themselves. “For everyone who exalts himself will be humbled and he who humbles himself will be exalted”, says Jesus. Humility seems to be much valued in God’s kingdom. I am thinking of another favorite passage of min which lists the “fruits of the spirit” in Galations 6:22 which are love, joy, peace, patient endurance, kindness generosity, faith, mildness, charity and self-control. We must respond to God’s invitation with loving action and with humility.
On a Sabbath he went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully. In front of him there was a man suffering from dropsy. Jesus spoke to the scholars of the law and Pharisees in reply, asking, "Is it lawful to cure on the Sabbath or not?" But they kept silent; so he took the man and, after he had healed him, dismissed him. Then he said to them, "Who among you, if your son or ox 3 falls into a cistern, would not immediately pull him out on the Sabbath day?" But they were unable to answer his question. He told a parable to those who had been invited, noticing how they were choosing the places of honor at the table. "When you are invited by someone to a wedding banquet, do not recline at table in the place of honor. A more distinguished guest than you may have been invited by him, and the host who invited both of you may approach you and say, 'Give your place to this man,' and then you would proceed with embarrassment to take the lowest place. Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, 'My friend, move up to a higher position.' Then you will enjoy the esteem of your companions at the table. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted."
Just in case you missed it earlier, Jesus reiterates his message of the previous chapter. By curing someone on a Sabbath Jesus confirms that an action of love and compassion is more favorable in God’s eyes and “keeping the Sabbath”. His audience here is specifically identified as Pharisees and lawyers, the religious and community leaders of the day. Not only is a loving action more favorable to God than rite and ritual and law, but those who seek status or see themselves as important in the current hierarchy are dangerously deluding themselves. “For everyone who exalts himself will be humbled and he who humbles himself will be exalted”, says Jesus. Humility seems to be much valued in God’s kingdom. I am thinking of another favorite passage of min which lists the “fruits of the spirit” in Galations 6:22 which are love, joy, peace, patient endurance, kindness generosity, faith, mildness, charity and self-control. We must respond to God’s invitation with loving action and with humility.
Monday, November 22, 2010
Luke 13:22 – 30 The Narrow Door
Luke 13:22 – 30 The Narrow Door
He passed through towns and villages, teaching as he went and making his way to Jerusalem. Someone asked him, "Lord, will only a few people be saved?" He answered them, "Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough. After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, 'Lord, open the door for us.' He will say to you in reply, 'I do not know where you are from.' And you will say, 'We ate and drank in your company and you taught in our streets.' Then he will say to you, 'I do not know where (you) are from. Depart from me, all you evildoers!' And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out. And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God. For behold, some are last who will be first, and some are first who will be last."
Jesus continued on his journey through small towns on the way to Jerusalem. What he has to say to the Jews who come to see him is unsettling to say the least. The “chosen people”, Jesus says, are not assured salvation. Many who assumed they will be saved will not be. Complacency and the appearance of being a follower (“We ate and drank in your company. You taught in our streets.”) are insufficient. We must respond and those actions must clearly identify us as Christ’s followers in word and deed. To add even more fuel to the fire, outsiders, that is no- Jews from the north, south east and west are also invited to be saved. Some who are last will be first, and some who were first will be last. Jesus is warned from someone in authority that he is in danger. He foretells his fate – to be slain as have other prophets who were sent to Jerusalem. His desire is to save the people, to gather them safely to himself, but he cannot if people refuse to heed his message.
He passed through towns and villages, teaching as he went and making his way to Jerusalem. Someone asked him, "Lord, will only a few people be saved?" He answered them, "Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough. After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, 'Lord, open the door for us.' He will say to you in reply, 'I do not know where you are from.' And you will say, 'We ate and drank in your company and you taught in our streets.' Then he will say to you, 'I do not know where (you) are from. Depart from me, all you evildoers!' And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out. And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God. For behold, some are last who will be first, and some are first who will be last."
Jesus continued on his journey through small towns on the way to Jerusalem. What he has to say to the Jews who come to see him is unsettling to say the least. The “chosen people”, Jesus says, are not assured salvation. Many who assumed they will be saved will not be. Complacency and the appearance of being a follower (“We ate and drank in your company. You taught in our streets.”) are insufficient. We must respond and those actions must clearly identify us as Christ’s followers in word and deed. To add even more fuel to the fire, outsiders, that is no- Jews from the north, south east and west are also invited to be saved. Some who are last will be first, and some who were first will be last. Jesus is warned from someone in authority that he is in danger. He foretells his fate – to be slain as have other prophets who were sent to Jerusalem. His desire is to save the people, to gather them safely to himself, but he cannot if people refuse to heed his message.
Wednesday, November 17, 2010
Luke 13:18 – 21 The Reign of God
Luke 13:18 – 21 The Reign of God
Then he said, "What is the kingdom of God like? To what can I compare it? It is like a mustard seed that a person took and planted in the garden. When it was fully grown, it became a large bush and 'the birds of the sky dwelt in its branches.'" Again he said, "To what shall I compare the kingdom of God? It is like yeast that a woman took and mixed (in) with three measures of wheat flour until the whole batch of dough was leavened."
To what shall I compare the reign of God? To a mustard seed, to yeast, says Jesus. In both cases something really small becomes something really big. But not something that is just small, something that from the outside, anyhow, looks insignificant. It is, however, something that has to grow, something that has to be nurtured. So the reign of God shall grow to have a profound impact on our world. Coming on the heels of the previous scripture that rebuked religious leaders as hypocrites Jesus seems to be saying that the reign of God, although small and seemingly humble to start will grow to life changing and life sustaining proportions with God’s help and our small efforts to nurture it.
Then he said, "What is the kingdom of God like? To what can I compare it? It is like a mustard seed that a person took and planted in the garden. When it was fully grown, it became a large bush and 'the birds of the sky dwelt in its branches.'" Again he said, "To what shall I compare the kingdom of God? It is like yeast that a woman took and mixed (in) with three measures of wheat flour until the whole batch of dough was leavened."
To what shall I compare the reign of God? To a mustard seed, to yeast, says Jesus. In both cases something really small becomes something really big. But not something that is just small, something that from the outside, anyhow, looks insignificant. It is, however, something that has to grow, something that has to be nurtured. So the reign of God shall grow to have a profound impact on our world. Coming on the heels of the previous scripture that rebuked religious leaders as hypocrites Jesus seems to be saying that the reign of God, although small and seemingly humble to start will grow to life changing and life sustaining proportions with God’s help and our small efforts to nurture it.
Thursday, November 11, 2010
Luke 13:10 – 17 The Sabbath Cure
Luke 13:10 – 17 The Sabbath Cure
He was teaching in a synagogue on the Sabbath. And a woman was there who for eighteen years had been crippled by a spirit; she was bent over, completely incapable of standing erect. When Jesus saw her, he called to her and said, "Woman, you are set free of your infirmity." He laid his hands on her, and she at once stood up straight and glorified God. But the leader of the synagogue, indignant that Jesus had cured on the Sabbath, said to the crowd in reply, "There are six days when work should be done. Come on those days to be cured, not on the Sabbath day." The Lord said to him in reply, "Hypocrites! Does not each one of you on the Sabbath untie his ox or his ass from the manger and lead it out for watering? This daughter of Abraham, whom Satan has bound for eighteen years now, ought she not to have been set free on the Sabbath day from this bondage?" When he said this, all his adversaries were humiliated; and the whole crowd rejoiced at all the splendid deeds done by him.
In this passage, Jesus cures a woman – on the Sabbath! The chief of the synagogue is highly offended. The Sabbath is supposed to be a day of rest and worship. In my mind this is a case of knee jerk religion. The laws, the rituals, the structure that upholds the religion or at least it’s hierarchy have somehow become more important, at least to this individual, than the people the religion is supposed to minister to. Jesus cuts right through that nonsense. True religion, he seems to be saying, is acting out our faith by loving God and by loving and serving others. Don’t get me wrong – I am a big believer in setting aside the Sabbath or Sunday for worship, rest, family and friends, sharing a meal with loved ones. This world will take everything you’ve got, have you working around the clock, seven days a week, if you will let it. How wise our Father was to ask us to set aside the Sabbath/Sunday one day a week for something different, for something better. We desperately need that day to rest and recoup, and be present to Him and to those we love.
He was teaching in a synagogue on the Sabbath. And a woman was there who for eighteen years had been crippled by a spirit; she was bent over, completely incapable of standing erect. When Jesus saw her, he called to her and said, "Woman, you are set free of your infirmity." He laid his hands on her, and she at once stood up straight and glorified God. But the leader of the synagogue, indignant that Jesus had cured on the Sabbath, said to the crowd in reply, "There are six days when work should be done. Come on those days to be cured, not on the Sabbath day." The Lord said to him in reply, "Hypocrites! Does not each one of you on the Sabbath untie his ox or his ass from the manger and lead it out for watering? This daughter of Abraham, whom Satan has bound for eighteen years now, ought she not to have been set free on the Sabbath day from this bondage?" When he said this, all his adversaries were humiliated; and the whole crowd rejoiced at all the splendid deeds done by him.
In this passage, Jesus cures a woman – on the Sabbath! The chief of the synagogue is highly offended. The Sabbath is supposed to be a day of rest and worship. In my mind this is a case of knee jerk religion. The laws, the rituals, the structure that upholds the religion or at least it’s hierarchy have somehow become more important, at least to this individual, than the people the religion is supposed to minister to. Jesus cuts right through that nonsense. True religion, he seems to be saying, is acting out our faith by loving God and by loving and serving others. Don’t get me wrong – I am a big believer in setting aside the Sabbath or Sunday for worship, rest, family and friends, sharing a meal with loved ones. This world will take everything you’ve got, have you working around the clock, seven days a week, if you will let it. How wise our Father was to ask us to set aside the Sabbath/Sunday one day a week for something different, for something better. We desperately need that day to rest and recoup, and be present to Him and to those we love.
Saturday, November 6, 2010
Luke 13: 1 – 9 Guilt by Association
Luke 13: 1 – 9 Guilt by Association
At that time some people who were present there told him about the Galileans whose blood Pilate had mingled with the blood of their sacrifices. He said to them in reply, "Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans? By no means! But I tell you, if you do not repent, you will all perish as they did! Or those eighteen people who were killed when the tower at Siloam fell on them --do you think they were more guilty than everyone else who lived in Jerusalem? By no means! But I tell you, if you do not repent, you will all perish as they did!" And he told them this parable: "There once was a person who had a fig tree planted in his orchard, and when he came in search of fruit on it but found none, he said to the gardener, 'For three years now I have come in search of fruit on this fig tree but have found none. (So) cut it down. Why should it exhaust the soil?' He said to him in reply, 'Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it; it may bear fruit in the future. If not you can cut it down.'"
Who is more guilty? Those who are directly involved in a bad situation or those nearby? Those nearby have maybe just escaped for the moment. Unless they break free of what is going on around them, unless they in Jesus’ words “reform”, their judgment is only delayed, not done away with. This in another of Jesus “signs of the times” warnings. Look around says Jesus. See where you are heading, if you allow yourself to be swept along with the crowd. He finishes with a short parable about a barren fig tree. A farmer had a fig tree that had not produced one fig in three years. He is ready to throw in the towel and cut it down. But his laborer asks for a little more time- to fertilize it, to cultivate it, to give it one more chance to produce. Apparently time and patience are not infinite, for either fruit trees or people.
At that time some people who were present there told him about the Galileans whose blood Pilate had mingled with the blood of their sacrifices. He said to them in reply, "Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans? By no means! But I tell you, if you do not repent, you will all perish as they did! Or those eighteen people who were killed when the tower at Siloam fell on them --do you think they were more guilty than everyone else who lived in Jerusalem? By no means! But I tell you, if you do not repent, you will all perish as they did!" And he told them this parable: "There once was a person who had a fig tree planted in his orchard, and when he came in search of fruit on it but found none, he said to the gardener, 'For three years now I have come in search of fruit on this fig tree but have found none. (So) cut it down. Why should it exhaust the soil?' He said to him in reply, 'Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it; it may bear fruit in the future. If not you can cut it down.'"
Who is more guilty? Those who are directly involved in a bad situation or those nearby? Those nearby have maybe just escaped for the moment. Unless they break free of what is going on around them, unless they in Jesus’ words “reform”, their judgment is only delayed, not done away with. This in another of Jesus “signs of the times” warnings. Look around says Jesus. See where you are heading, if you allow yourself to be swept along with the crowd. He finishes with a short parable about a barren fig tree. A farmer had a fig tree that had not produced one fig in three years. He is ready to throw in the towel and cut it down. But his laborer asks for a little more time- to fertilize it, to cultivate it, to give it one more chance to produce. Apparently time and patience are not infinite, for either fruit trees or people.
Wednesday, November 3, 2010
Luke 12: 49 – 59 Trouble Maker
Luke 12: 49 – 59 Trouble Maker
"I have come to set the earth on fire, and how I wish it were already blazing! There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished! Do you think that I have come to establish peace on the earth? No, I tell you, but rather division. From now on a household of five will be divided, three against two and two against three; a father will be divided against his son and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law." He also said to the crowds, "When you see (a) cloud rising in the west you say immediately that it is going to rain--and so it does; and when you notice that the wind is blowing from the south you say that it is going to be hot--and so it is. You hypocrites! You know how to interpret the appearance of the earth and the sky; why do you not know how to interpret the present time? Why do you not judge for yourselves what is right? If you are to go with your opponent before a magistrate, make an effort to settle the matter on the way; otherwise your opponent will turn you over to the judge, and the judge hand you over to the constable, and the constable throw you into prison. I say to you, you will not be released until you have paid the last penny.”
Jesus days, “I have come to light a fire on the earth”. What??? What happened to the guy who spoke about not breaking a bruised reed or quenching a smoldering wick? Jesus says he has come to sow division between mother and daughter, father and son, etc. This is Jesus as the revolutionary, the incendiary. It is not a Jesus I am used to thinking about. I seem to have developed a preference for the patient, wise, loving Jesus. The one who speaks of mercy and forgiveness, love and peace. What is happening? Has Jesus just reached the end of his rope? Does he need a vacation? A few days off? I think this is his acknowledgement that what he is preaching goes against the status quo, hence father vs. son. What he is calling for is going to upset established traditions and require new ways of thinking and being. It is not easy to break people out of their habits and ask them to set up new ones – feelings are going to be hurt, relationships broken up, patterns changed. Those tied to the old ways are going to be resentful, maybe even hostile to those trying to break free of old ways and follow Jesus’ new path. Jesus knows what is in his future, what his path will cost him and his followers. He says, “How I wish the blaze were ignited. What anguish I feel until it is over!” His humanity shows through in his anxiety, but so too his disillusionment. If I look around today at our status quo, our present culture, I can see how difficult it would be to break free. I can also see how necessary it is to follow Jesus’ path. Our world, our culture is heading in a dangerous, harmful direction. Jesus closes by saying - we know better. We need to “judge for ourselves what is right”. We already know deep in our hearts what is right. If we leave it up to “the law”, to outside “judges” we have surrendered our freedom and our responsibility. Jesus calls us to live according to God’s spirit within us and not according to outside laws.
"I have come to set the earth on fire, and how I wish it were already blazing! There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished! Do you think that I have come to establish peace on the earth? No, I tell you, but rather division. From now on a household of five will be divided, three against two and two against three; a father will be divided against his son and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law." He also said to the crowds, "When you see (a) cloud rising in the west you say immediately that it is going to rain--and so it does; and when you notice that the wind is blowing from the south you say that it is going to be hot--and so it is. You hypocrites! You know how to interpret the appearance of the earth and the sky; why do you not know how to interpret the present time? Why do you not judge for yourselves what is right? If you are to go with your opponent before a magistrate, make an effort to settle the matter on the way; otherwise your opponent will turn you over to the judge, and the judge hand you over to the constable, and the constable throw you into prison. I say to you, you will not be released until you have paid the last penny.”
Jesus days, “I have come to light a fire on the earth”. What??? What happened to the guy who spoke about not breaking a bruised reed or quenching a smoldering wick? Jesus says he has come to sow division between mother and daughter, father and son, etc. This is Jesus as the revolutionary, the incendiary. It is not a Jesus I am used to thinking about. I seem to have developed a preference for the patient, wise, loving Jesus. The one who speaks of mercy and forgiveness, love and peace. What is happening? Has Jesus just reached the end of his rope? Does he need a vacation? A few days off? I think this is his acknowledgement that what he is preaching goes against the status quo, hence father vs. son. What he is calling for is going to upset established traditions and require new ways of thinking and being. It is not easy to break people out of their habits and ask them to set up new ones – feelings are going to be hurt, relationships broken up, patterns changed. Those tied to the old ways are going to be resentful, maybe even hostile to those trying to break free of old ways and follow Jesus’ new path. Jesus knows what is in his future, what his path will cost him and his followers. He says, “How I wish the blaze were ignited. What anguish I feel until it is over!” His humanity shows through in his anxiety, but so too his disillusionment. If I look around today at our status quo, our present culture, I can see how difficult it would be to break free. I can also see how necessary it is to follow Jesus’ path. Our world, our culture is heading in a dangerous, harmful direction. Jesus closes by saying - we know better. We need to “judge for ourselves what is right”. We already know deep in our hearts what is right. If we leave it up to “the law”, to outside “judges” we have surrendered our freedom and our responsibility. Jesus calls us to live according to God’s spirit within us and not according to outside laws.
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