This sermon was preached at the First Presbyterian Church in Berryville, Arkansas on Christ the King Sunday, November 26, 2006.
2 Samuel 23:1-7
Psalm 132:1-12
Revelation 1:4b-8
John 18:33-37
May the words of our mouths and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen.
In 1972, a man named David McCall noticed that his sons could remember the lyrics to songs on the radio, but could not remember their multiplication tables. So he wrote a song about multiplying by threes called “Three Is a Magic Number.” It tested well with kids and ended up on a children’s album. At the same time, a man named Tom Yohe heard the song and began making doodles that fit the music.[1] This is how Multiplication Rock! began. With the addition of Grammar Rock! in 1974, Multiplication Rock! evolved into Schoolhouse Rock! In 1975 America Rock! was born with the coming of the American Bicentennial celebration.
From 1973-1986, these three minute educational programs were shown on Saturday mornings after cartoons on ABC. As people my age became parents, a nostalgia kick began and the entire Schoolhouse Rock! collection became available on CD, VHS, and now on a Collector’s edition DVD.
All of the Rock! series exposed kids to more than Super Friends, Scooby Doo, and commercials for sugary cereal. It exposed them to multiplication, grammar, science, government and more. If you are around my age, you can probably sing one or two of these songs. Some of us may be able to rattle off the hits like “I’m Just a Bill” and “Conjunction Junction” today.
One of the songs from America Rock! was called “No More Kings.” It was a ditty about American Independence from the English Monarchy. It was overly simplistic, but in three minutes it tried to chronicle American History from the pilgrim landing of 1620 through the Boston Tea Party of 1773. It portrayed King George first as a benevolent protector of the colonies and later as an uncaring, oppressive tyrant. The clarion call of the song was found in its final verses:
They wanted no more Mother England.
They knew the time had comeFor them to take command.
It's very clear you're being unfair, King,
No matter what you say, we won't obey.
Gonna hold a revolution now, King,
And we're gonna run it all our way
With no more kings...
We're gonna elect a president! (No more kings)
He's gonna do what the people want! (No more kings)
We're gonna run things our way! (No more kings)
Nobody's gonna tell us what to do![2]
No more kings, has been our call for over 230 years. No more kings! We are very serious about this, and we should be. We don’t want a government that doesn’t respond to the people. As the song says, “[The President]'s gonna do what the people want!” With over 230 years without a king, monarchy is little more than a concept to us. This doesn’t upset me, but it doesn’t leave me with much of a context for what a king or kingdom is. And that is important in today’s gospel reading. It is important on this, Christ the King Sunday.
Today we enter the drama between Pilate and Jesus. It begins as the Sanhedrin, the temple leadership, has finally been able to bring Jesus before the Roman Governor Pilate. The Scribes and the Pharisees accuse Jesus of calling himself a King. In the Roman Empire this is a treasonous offence; because there is no other King aside from Caesar. Debate raged between the leaders of the temple and the governor of the state. “Why do you bring him to me?” Pilate asks. “Because he’s guilty!” they answer. Realizing that the temple leaders would see Jesus killed, Pilate goes to Jesus himself and asks “Are you the King of the Jews?”
Pilate asks Jesus a political question, “Are you their King?” It is the question Pilate needs answered if he is going to execute Jesus. If Jesus is a rival king, then he is guilty of treason and subject to execution by the hand of the empire he rebels against. It’s the law of the land. If Jesus is of no earthly political threat, there is no reason that he should be held by Rome. If he is a threat to the temple, that is a matter for the Sanhedrin, not Pilate. Oh and how I imagine Pilate hoped this would be their matter instead of his.
Pilate asks, “Are you their King?”
As with most tests, Jesus does not answer directly. He answers by asking, “Do you ask this on your own, or did others tell you about me?” Pilate confirms that no Roman authority delivers Jesus to Roman law; it is his own nation and the chief priests. Then Pilate asks the question of all questions: “What have you done?”
What have you done? What have you done to deserve this fate? What have you done to cause such an uproar? What have you done that the chief priests of your own people will bring you to me to be executed?
So Jesus answers, “My kingdom is not from this world.”
In a back handed way, Jesus affirms the rule of Caesar over the earth, over the kingdom of the world. After all we are told if Jesus’ kingdom were from here, on this earth, his followers would be fighting to keep him from being handed over to the Jews. But as it is, his kingdom is not from here.
This is Pilate’s “A-ha!” moment. “So you are a king?” But Pilate doesn’t declare this; he asks it as a question. Jesus answered, “You say that I am a king.” This too is less a statement of fact than it is prophecy, one that comes true when Pilate ratifies the crucifixion of Jesus. One that is affirmed with the sign Pilate places over Jesus’ head; “This is the king of the Jews.” Yes Jesus is a king, and even Pilate says so.
We have no concept of kings, kingship, and kingdoms. To the Greeks, the king was the lawful and usually priestly ruler of the people, in a good sense[3] (whatever that means). In the Old Testament, it represented the national or civil monarchy.[4] The books of Kings and Chronicles show the varying success of these earthly kingdoms. The word is also used for the Redeemer King.[5] These are the kings of the Psalms. While this king points to the civil kings, it is also the fertile soil of the Messiah to come. This is the king we speak of when we speak of Christ the King.
Every week we pray “thy kingdom come.” Scripture tells us Jesus’ kingdom is not from this world, his is the kingdom of heaven, the kingdom of a world lost in the fall. He is the king, the regent of the world we see dimly as in a mirror. So what does it mean for us to pray “thy kingdom come?”
The Presbyterian confessions speak about this. The Heidelberg Catechism tells us when we pray “thy kingdom come” we pray that “we may be governed by the Word and the Spirit of God so that we may submit ourselves more and more unto God.”[6] We pray that we may be governed by the Lord that we may submit ourselves to his kingship. This is real kingdom language. We say this with reverence giving glory to God, but this is a foreign concept to us. Our political and cultural climate does not honor kingship or submission to anybody. The way we want our government is more like the song:
We're gonna elect a president!
He's gonna do what the people want!
We're gonna run things our way!
Nobody's gonna tell us what to do!
This is true and all well and good, but it does not prepare us for Christ as King.
We need to be refocused about our polity and governance. We need to be aware that when we say “thy kingdom come” we pray to “uphold and increase the church.”[7] The church is a signpost, a marker of the inbreaking of the Kingdom of heaven to come here on earth. By that token, Christ is the king of the church. It’s not me, the pastor at the pulpit. It’s not the Session, though they administer the work of the church. Christ is the king, the sovereign, and over him there is no other ruler. Contrary to our best earthly intentions, we have a king, a king to honor and celebrate.
As Americans, democracy, the voice of the people, and self governance are ingrained upon us. This kingship is foreign to us, and a little frightening. We are called to give up control over our destiny to someone else and that doesn’t always set well. We know the slogan “God is my co-pilot.” Unfortunately while this keeps our personal sense of control in order, it is a poor substitute for the kingdom to come. It affirms our self control and denies the Kingship of Christ. Honestly, if God is not our pilot we are going the wrong way. God is sovereign, God is in control, and this is the way of the kingdom to come.
To paraphrase again, Pilate asks: What have you done? What have you done to deserve this fate? What have you done to cause such an uproar? What have you done that the chief priests of your own faith will bring you to me to be executed?
The joy of the gospel is that the answers are before us. They are found in the scripture we read and the gospel we live. Jesus is God; He is the way, the truth, and the light. John 21:25 gives us the most wonderful answer to these questions. “There are also many other things that Jesus did; if every one of them were written down, I suppose that the world itself could not contain the books that would be written.”
What has Jesus done? What is Jesus doing! We are called to live the answer to these questions everyday. We are called to live as the subjects of Christ the King writing new chapters of the book of the kingdom every day. We are called to live as subjects in the kingdom of Christ as the church and in the world. May the exploits of our King be written by the works of our hands in his service now and forever.
[1] Schoolhouse Rock, http://en.wikipedia.org/wiki/Schoolhouse_Rock
[2] Ahern, Lynn, “No More Kings.” Lyrics found at http://www.schoolhouserock.tv/No.html
[3] Kittel, Theological Dictionary of the New Testament, vol. I, page 564.
[4] Ibid. page 565.
[5] Ibid. page 566.
[6] The Book of Confessions, Part One of the Constitution of the Presbyterian Church (USA), Heidelberg Catechism, Question and Answer 123.
[7] Ibid.
Sunday, November 26, 2006
Sunday, November 19, 2006
Look at What We've Done!
This sermon was preached at the First Presbyterian Church in Berryville, Arkansas on November 19, 2006
1 Samuel 1:4-20
1 Samuel 2:1-10
Hebrews 10:11-14; 19-25
Mark 13:1-8
May the words of my mouth and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen
I enjoy studying the book of Hebrews. To me, it’s like the Cliff Notes version of Old Testament events, people, and theology. Because of its probable roots, this isn’t surprising. Written in the style of the Rabbinical Midrash, a style of theological commentary developed by Rabbis; Hebrews was probably written as a theological bridge for Jewish Christians. Many first and second century Jewish Christians were in difficult religious and social situations. Many were tempted, even threatened, to return to temple worship. So Hebrews was probably written for a group of Jewish Christians to bolster their faith.[1] And then it became more widely circulated among the churches from Palestine through Asia to Rome. There is nothing in the text that says that the intended readers had to be Jewish Christians, but because of the writing style and the people lifted up in the text it is very possible. Regardless, this does not lessen the usefulness of Hebrews to the universal church.
The first half of our reading from Hebrews compares the sacrifices of the temple Priests and that of Jesus the Christ. The priests of the Temple would stand day after day offering the same sacrifices again and again on behalf of the people. Our reading from Hebrews notes these sacrifices are found lacking compared to the finality of Christ’s sacrifice. As mentioned in chapter 10 verses 12 and 14, Christ’s work is a single sacrifice, a single offering for all time. The constant offerings made by the priests could not compare. It wasn’t that the Priest’s offerings were bad; it’s just that the Priest’s many daily offerings could never accomplish what Christ’s single offering could.
As most of you know before entering seminary, I worked in higher education at a small community college in rural Southeast Colorado. Every year began with excitement as the new crop of first year students came to the college. Many were fresh out of high school, some were entering college after some years of working at home, and still others were gearing up for the next stage in their careers. The week before classes began with a fanfare of welcomes and presentations, picnics and entertainment, placement testing and registration. It was a time of expectation and anticipation; a time to say good bye to old ways and to become immersed in academe. It was a time to meet new people and be exposed to new ideas. And for many, this was happening in a new place.
As a part of New Student Orientation, the State of Colorado required all incoming students to receive information about alcohol abuse and communicable diseases. Colorado determined that these issues are a concern for new students, so all colleges were required to provide information. Our college used presenters supplemented with brochures and handouts. I was in charge of developing these presentations. Every year I would review the latest information, update handouts, order new pamphlets, arrange for speakers, and check out new video tapes.
And every year, people abused alcohol. Every year, people got communicable diseases. I could not prevent this. I was wholly unable to prevent this. Yet I arranged the presentations as required. I was glad to do it too; I knew that what I did was important for the life of the community.
In a sense, I was making an offering like the Priests. The Priests made offerings to purify the People of Israel. I made an offering of information to educate the new students. The Priests knew they would make the offerings again the next day because one, they were directed to in the Law, and two, because the transgressions of the community would continue. Their work was never the last word in sanctification of the people so they continued the offerings. I knew I would made my offering because one, I was directed to in the law and two, because I knew that transgressions of the community would continue. As new students came through our doors, there were always more people who needed the information we provided. So in a way, this is not so different from the sacrifices made by the priests in Old Testament times.
These sacrifices were made by the priests over and over again. Their sacrifices were offered to make amends between the community and the Lord. The sacrifices they made were on behalf of the community, the priests themselves, and sins that were not atoned for by the other sacrifices. From the very beginning, the sacrifices were imperfect; they had to be made over and over again.
This is the point of the first part of our reading from Hebrews 10; whatever we do, it can never be enough to fill the gulf between humanity and the Almighty. Offerings were made for generations and if it were not for the destruction of the temple they still would be made today.
But Hebrews also reminds us of the ultimate sacrifice, the one sacrifice made now and forever on our behalf, a single sacrifice; a single offering; for all time. God comes to earth in Jesus the Christ, fully human and fully divine, and God is offered as a sacrifice for those who are set aside. There is nothing else we can do, it is done. There is no thing more we can offer for atonement of sin. The Lamb of God is the only perfect and unblemished sacrifice.
Often, small children will cry out to their parents, “come and look at what I’ve done!” In most children there is a pride and a joy that come with achievement. It is wanting to share that pride and joy that offers the invitation to look at what I’ve done... usually. It isn’t even always the case that the cry is made by children. Our reading from Mark points out that adults even like to cry out “look at what we’ve done!”
By this time in Mark’s gospel, Jesus has made his triumphal entrance into Jerusalem. Jesus has entered Jerusalem on a colt, not a war horse, disappointing those who are looking for Jesus to be a political messiah. He has cleansed the temple of the money changers, but he has declared it legal to pay taxes to Caesar. He has taught in parables and he has spoken plainly. He has worshipped with his disciples and now he and his disciples leave worship in the temple. So now, as we barrel head long into the season of Advent and move toward the season of Jesus’ birth, we read of our Lord moving precariously through the week of the Passion.
And as Jesus comes out of the temple with his disciples, one of them says to Jesus, “Look, Teacher, what large stones and what large buildings!” It is as if the unnamed disciple is saying, “Look at the great stones, look at the great buildings, behold the glory, look at what our ancestors have done!” After the time they spent together, after everything they have shared, someone says, “Hey, look at what we’ve done did for God, isn’t it wonderful.” Jesus’ response is a short, sharp shock: “Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.” I don’t think Jesus intends to be rude to the disciple, but the response is direct and matter of fact. Jesus tells him that what their ancestors so wonderfully created will one day be dust.
Still the closest of Jesus’ disciples want more information, the facts, the inside scoop. They want to know how to recognize when the time comes; they want to know so they can react when it happens. Given the dire prediction Jesus has just given them, it might be presumptuous to ask, but that doesn’t mean it’s not good thinking.
Jesus does not give an answer they expect. I suspect they are asking for a date and time. Instead he warns them, beware that no one leads you astray. They are warned there are some who will say “I am he.”
When this phrase, “I am he,” is used in the Old Testament, it is the invocation of the Lord’s name. The “he” Jesus refers to is the Lord our God. To rephrase, there are some who will come to earth and claim to be the messiah. The ones who make this claim will lead the people astray. There will be war, and rumors of war, nation will rise against nation, kingdom against kingdom, and principality against principality. There will be earthquakes, hunger, famine, and this is the beginning. This is the beginning. This is the work that has to be done, as scripture says, it is necessary.
If this had been my question, I would not have been happy with the answer. I would be looking for something more specific. And if this is the beginning, the events of the end would be even more frightening. Jesus knew that there was nothing that the disciples could do with or about these signs. Nothing they did would enable them to divine these signs in the events of the next week or the next two thousand years.
But through his earthly ministry, Jesus made clear to them what he wants. He wants them to be apostles, followers, envoys, messengers. He wants them to share their experience of ministry together with him and after he leaves. He wants them to enjoy the water, and the bread, and the wine, and know that this is what is important, being in community with the triune God and with one another. They are emissaries and they are to share this experience with the world.
And this is exactly what the Lord Jesus wants for us. He wants us to continue being his followers, envoys, and messengers. He wants us to share the experience of ministry in his name, in his power, on behalf of those in need. He wants us to enjoy the waters of our baptism and be nourished by the plate and cup of the table. He wants us to enjoy the eternal community begun in the persons of the triune God. He wants us serve one another in his name with his power as followers, envoys, and messengers.
Yes, there is work to do and Jesus compares the work we begin with birth pangs. But the term “birth pangs” does not just refer to the pain of child birth. Jesus is also referring to the work involved in giving birth—the physical exertion, not just the pain.[2] And while the work of bringing a child into the world is strenuous and painful, it is just the beginning. After giving birth, there is much to be done.
This is a scary time, friends. Watching the news is enough to sow the seeds of an ulcer. There is war and rumor of war. There are those who claim they do the will of God, whether by holy war or some other things. We are told not to be alarmed because this is necessary. Still, I am familiar with the Kingston Trio song lyric, “It takes a worried man to sing a worried song.”[3]
This is why we need to go back to the second half of our reading from Hebrews. This later half of the reading then tells us to have confidence. We are to hold fast to the confession of our hope without wavering because he who has promised, Jesus Christ, is faithful. We are to have confidence to approach the throne of grace through the sacrifice of Jesus, the single sacrifice; the single offering; made for all time. Just like the Priests of the temple, our offerings will never be enough. This is why we need the grace and peace of Jesus Christ. This is why Christ offers his grace. This is why we must accept it and live in it.
When we say look at what we’ve done, we are in peril. Just like the temple, what we make will become dust. It is the nature of our offerings; they will pass through the sands of time. But we are called to offer ourselves to serve as conduits, for the glory of God through the power of God. When we give of ourselves to others through the name and the power of Jesus Christ, we receive and give the gift that lasts. Let us be followers, envoys, and messengers of the Lord our God, receiving and giving in his power and name.
[1] Hebrews introductory notes, New Interpreter’s Study Bible, Nashville, TN: Abingdon Press, 2003.
[2] Kittle, Theological Dictionary of the New Testament, Volume IX.
[3] Guard, David and Glazer, Tom, Worried Man, A. The Kingston Trio, Capitol single 4271, 1959.
1 Samuel 1:4-20
1 Samuel 2:1-10
Hebrews 10:11-14; 19-25
Mark 13:1-8
May the words of my mouth and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen
I enjoy studying the book of Hebrews. To me, it’s like the Cliff Notes version of Old Testament events, people, and theology. Because of its probable roots, this isn’t surprising. Written in the style of the Rabbinical Midrash, a style of theological commentary developed by Rabbis; Hebrews was probably written as a theological bridge for Jewish Christians. Many first and second century Jewish Christians were in difficult religious and social situations. Many were tempted, even threatened, to return to temple worship. So Hebrews was probably written for a group of Jewish Christians to bolster their faith.[1] And then it became more widely circulated among the churches from Palestine through Asia to Rome. There is nothing in the text that says that the intended readers had to be Jewish Christians, but because of the writing style and the people lifted up in the text it is very possible. Regardless, this does not lessen the usefulness of Hebrews to the universal church.
The first half of our reading from Hebrews compares the sacrifices of the temple Priests and that of Jesus the Christ. The priests of the Temple would stand day after day offering the same sacrifices again and again on behalf of the people. Our reading from Hebrews notes these sacrifices are found lacking compared to the finality of Christ’s sacrifice. As mentioned in chapter 10 verses 12 and 14, Christ’s work is a single sacrifice, a single offering for all time. The constant offerings made by the priests could not compare. It wasn’t that the Priest’s offerings were bad; it’s just that the Priest’s many daily offerings could never accomplish what Christ’s single offering could.
As most of you know before entering seminary, I worked in higher education at a small community college in rural Southeast Colorado. Every year began with excitement as the new crop of first year students came to the college. Many were fresh out of high school, some were entering college after some years of working at home, and still others were gearing up for the next stage in their careers. The week before classes began with a fanfare of welcomes and presentations, picnics and entertainment, placement testing and registration. It was a time of expectation and anticipation; a time to say good bye to old ways and to become immersed in academe. It was a time to meet new people and be exposed to new ideas. And for many, this was happening in a new place.
As a part of New Student Orientation, the State of Colorado required all incoming students to receive information about alcohol abuse and communicable diseases. Colorado determined that these issues are a concern for new students, so all colleges were required to provide information. Our college used presenters supplemented with brochures and handouts. I was in charge of developing these presentations. Every year I would review the latest information, update handouts, order new pamphlets, arrange for speakers, and check out new video tapes.
And every year, people abused alcohol. Every year, people got communicable diseases. I could not prevent this. I was wholly unable to prevent this. Yet I arranged the presentations as required. I was glad to do it too; I knew that what I did was important for the life of the community.
In a sense, I was making an offering like the Priests. The Priests made offerings to purify the People of Israel. I made an offering of information to educate the new students. The Priests knew they would make the offerings again the next day because one, they were directed to in the Law, and two, because the transgressions of the community would continue. Their work was never the last word in sanctification of the people so they continued the offerings. I knew I would made my offering because one, I was directed to in the law and two, because I knew that transgressions of the community would continue. As new students came through our doors, there were always more people who needed the information we provided. So in a way, this is not so different from the sacrifices made by the priests in Old Testament times.
These sacrifices were made by the priests over and over again. Their sacrifices were offered to make amends between the community and the Lord. The sacrifices they made were on behalf of the community, the priests themselves, and sins that were not atoned for by the other sacrifices. From the very beginning, the sacrifices were imperfect; they had to be made over and over again.
This is the point of the first part of our reading from Hebrews 10; whatever we do, it can never be enough to fill the gulf between humanity and the Almighty. Offerings were made for generations and if it were not for the destruction of the temple they still would be made today.
But Hebrews also reminds us of the ultimate sacrifice, the one sacrifice made now and forever on our behalf, a single sacrifice; a single offering; for all time. God comes to earth in Jesus the Christ, fully human and fully divine, and God is offered as a sacrifice for those who are set aside. There is nothing else we can do, it is done. There is no thing more we can offer for atonement of sin. The Lamb of God is the only perfect and unblemished sacrifice.
Often, small children will cry out to their parents, “come and look at what I’ve done!” In most children there is a pride and a joy that come with achievement. It is wanting to share that pride and joy that offers the invitation to look at what I’ve done... usually. It isn’t even always the case that the cry is made by children. Our reading from Mark points out that adults even like to cry out “look at what we’ve done!”
By this time in Mark’s gospel, Jesus has made his triumphal entrance into Jerusalem. Jesus has entered Jerusalem on a colt, not a war horse, disappointing those who are looking for Jesus to be a political messiah. He has cleansed the temple of the money changers, but he has declared it legal to pay taxes to Caesar. He has taught in parables and he has spoken plainly. He has worshipped with his disciples and now he and his disciples leave worship in the temple. So now, as we barrel head long into the season of Advent and move toward the season of Jesus’ birth, we read of our Lord moving precariously through the week of the Passion.
And as Jesus comes out of the temple with his disciples, one of them says to Jesus, “Look, Teacher, what large stones and what large buildings!” It is as if the unnamed disciple is saying, “Look at the great stones, look at the great buildings, behold the glory, look at what our ancestors have done!” After the time they spent together, after everything they have shared, someone says, “Hey, look at what we’ve done did for God, isn’t it wonderful.” Jesus’ response is a short, sharp shock: “Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.” I don’t think Jesus intends to be rude to the disciple, but the response is direct and matter of fact. Jesus tells him that what their ancestors so wonderfully created will one day be dust.
Still the closest of Jesus’ disciples want more information, the facts, the inside scoop. They want to know how to recognize when the time comes; they want to know so they can react when it happens. Given the dire prediction Jesus has just given them, it might be presumptuous to ask, but that doesn’t mean it’s not good thinking.
Jesus does not give an answer they expect. I suspect they are asking for a date and time. Instead he warns them, beware that no one leads you astray. They are warned there are some who will say “I am he.”
When this phrase, “I am he,” is used in the Old Testament, it is the invocation of the Lord’s name. The “he” Jesus refers to is the Lord our God. To rephrase, there are some who will come to earth and claim to be the messiah. The ones who make this claim will lead the people astray. There will be war, and rumors of war, nation will rise against nation, kingdom against kingdom, and principality against principality. There will be earthquakes, hunger, famine, and this is the beginning. This is the beginning. This is the work that has to be done, as scripture says, it is necessary.
If this had been my question, I would not have been happy with the answer. I would be looking for something more specific. And if this is the beginning, the events of the end would be even more frightening. Jesus knew that there was nothing that the disciples could do with or about these signs. Nothing they did would enable them to divine these signs in the events of the next week or the next two thousand years.
But through his earthly ministry, Jesus made clear to them what he wants. He wants them to be apostles, followers, envoys, messengers. He wants them to share their experience of ministry together with him and after he leaves. He wants them to enjoy the water, and the bread, and the wine, and know that this is what is important, being in community with the triune God and with one another. They are emissaries and they are to share this experience with the world.
And this is exactly what the Lord Jesus wants for us. He wants us to continue being his followers, envoys, and messengers. He wants us to share the experience of ministry in his name, in his power, on behalf of those in need. He wants us to enjoy the waters of our baptism and be nourished by the plate and cup of the table. He wants us to enjoy the eternal community begun in the persons of the triune God. He wants us serve one another in his name with his power as followers, envoys, and messengers.
Yes, there is work to do and Jesus compares the work we begin with birth pangs. But the term “birth pangs” does not just refer to the pain of child birth. Jesus is also referring to the work involved in giving birth—the physical exertion, not just the pain.[2] And while the work of bringing a child into the world is strenuous and painful, it is just the beginning. After giving birth, there is much to be done.
This is a scary time, friends. Watching the news is enough to sow the seeds of an ulcer. There is war and rumor of war. There are those who claim they do the will of God, whether by holy war or some other things. We are told not to be alarmed because this is necessary. Still, I am familiar with the Kingston Trio song lyric, “It takes a worried man to sing a worried song.”[3]
This is why we need to go back to the second half of our reading from Hebrews. This later half of the reading then tells us to have confidence. We are to hold fast to the confession of our hope without wavering because he who has promised, Jesus Christ, is faithful. We are to have confidence to approach the throne of grace through the sacrifice of Jesus, the single sacrifice; the single offering; made for all time. Just like the Priests of the temple, our offerings will never be enough. This is why we need the grace and peace of Jesus Christ. This is why Christ offers his grace. This is why we must accept it and live in it.
When we say look at what we’ve done, we are in peril. Just like the temple, what we make will become dust. It is the nature of our offerings; they will pass through the sands of time. But we are called to offer ourselves to serve as conduits, for the glory of God through the power of God. When we give of ourselves to others through the name and the power of Jesus Christ, we receive and give the gift that lasts. Let us be followers, envoys, and messengers of the Lord our God, receiving and giving in his power and name.
[1] Hebrews introductory notes, New Interpreter’s Study Bible, Nashville, TN: Abingdon Press, 2003.
[2] Kittle, Theological Dictionary of the New Testament, Volume IX.
[3] Guard, David and Glazer, Tom, Worried Man, A. The Kingston Trio, Capitol single 4271, 1959.
Sunday, November 12, 2006
Two Bits
This sermon was preached on Sunday November 12, 2006 at the First Presbyterian Church in Berryville, Arkansas.
Ruth 3:1-5, 4:13-17
Psalm 127
Hebrews 9:24-28
Mark 12:38-44
May the words of my mouth and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen
Last week, I ended the sermon with this:
God has offered us everything, and that is what the Lord our God expects in return from us, everything. These are the first thing. Hear, O Church of Jesus Christ, the Lord our God, the Lord is one, love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength, and love your neighbor as yourself. This is what God expects of us…everything.[1]
Today’s gospel reading covers two different stories, the first is called “The Warning About the Scribes” and the second “The Widow’s Offering.”[2] The first contains a warning, the second; depending on how it is interpreted is either a condemnation of the system or a blessing upon the woman.
“Beware the scribes,” warns Jesus, “who like to walk around in long robes, and to be greeted with respect in the marketplaces, and to have the best seats in the synagogues and places of honor at banquets!” Beware those who walk around like they are someone more special than you are and more important than they are. They like to eat the upper crust,[3] especially when someone else is buying dinner. Beware of those who are attracted to the things they do not deserve.
Beware them because they will take you for all you are worth. Sure, they will do what they are supposed to do; they will recite their prayers and even recite them in public. After all, it is impossible to attract attention for doing good works if they are done in private. But beware, the Scribes eat well, but they eat like a plague of locusts. “They devour widows’ houses and for the sake of appearance say long prayers.”
This part of today’s reading could not be more straight forward. Jesus is speaking plainly; there are no figures of speech used here. Jesus shows us how ludicrous the Scribes look, pointing out their absurdity. To see a Scribe walking around the marketplace in long robes would be exactly like me walking around the square or WalMart in my robe and stole. How presumptuous.
As straight forward as this passage is, we need to ask “are the Scribes the only people Jesus is warning us about?” The Scribes were the “Doctors of Law” of the day. They were Pharisees in training. They were the assistants of those who interpret the law. Some were lay members of the Sanhedrin.[4] In the day, they were politicians and legal clerks. As Jesus was warning us about church professionals, he was also warning us about others in powerful positions.
Long ago, I worked in a program to help current and future poverty-stricken and first generation college students get a college education. It was a federally funded TRIO program, part of President Johnson's War on Poverty.
Every year, programs take TRIO students to DC to meet local congressmen. It helps give students a look at government and the government a look at the poor.
In the 80's, when the Democrats held the Congress and the Republicans held the White House, TRIO people heard the same rhetoric every trip up Capital Hill.
The Democrats would tell the visiting students how important their work was and how important it was that TRIO Programs be fully funded. “There should be more programs and the current programs should have more funding.”
The Republicans would always say that they had their own funding priorities, and while TRIO Programs were important, they weren't on top of the list.
This ended in 1992 when Governor Bill Clinton was elected President.
The TRIO people returned to Capitol Hill with all of the markers they had received over the years and this is what they heard:
The Democrats told them that they had their own funding priorities, and while TRIO Programs were important, they weren't on top of the list.
The Republicans told them how important their work was and how important it was that TRIO Programs be fully funded. “There should be more programs and the current programs should have better funding.”[5]
The day I heard this story was the day I decided that there weren't too many Republicans in DC and there weren't too many Democrats.
This was the day I decided there are too many politicians.[6]
Given the results of the last election, please don’t blame me if I don’t get too excited. We still probably elected too many politicians.
There isn’t so much difference between politicos and Scribes. They are people in powerful positions who use their position and status to rule—sometimes well and sometimes not. We are called by Jesus to beware of them because they devour the widow’s home (Social Security and Prescription Drug Benefits anyone?) and for the sake of appearance make great speeches; or rather they say long prayers.
But we do not pass from the temple without another example, the tale of the widow’s offering.
Many rich people were putting large sums of money into the treasury. The way the treasury was set up, there were large horn shaped funnels that led to metal boxes where the worshipper placed their offering. When someone put a large offering into the horn, it caused a great racket. To our ears it would sound more like a Vegas slot machine paying off than the offering. But with a flourish, everyone within earshot would be able to discern who the rich folks are, and how extravagant their gift is. So when the widow placed two small copper coins in the treasury, hardly anyone took notice at all.
In relative terms, she did not give much, but she was not able to give much. Scripture tells us that she gave all she had to live on.
Now, let me take a pause here. She gave all she had to live on…so was Jesus praising her for her faith or was Jesus condemning a system which demanded every last cent from the weak members of the community?
It would be consistent with the first half of the reading if Jesus is condemning the system. Jesus lambastes the Scribes for being holier than thou. He takes them to task for flaunting their roles in the society and taking advantage of their status for personal gain.
They would be able to give extravagantly because they have received extravagantly. And don’t confuse extravagance with generosity. You can make more noise dropping thousands of pennies into the treasury box than you can putting a check in the offering plate; but where the first is extravagant, the second is more likely to be generous. I would not be surprised if this is what Jesus was pointing to; he had a habit of comforting the afflicted and afflicting the comfortable. Perhaps he was pointing to something else.
Jesus could have also been showing the disciples that the widow is a model to be followed. Another way to translate this phrase is that by her offering, “she gave all her life.” Literally, she gave her entire self to the temple and to the Lord. This is similar to what I said at the end of last week’s sermon, Jesus demands everything from us.
So, how should we interpret this? Both interpretations have merit. If you can give, give generously. And for you who do give generously, praise God. Praise God! If you are impoverished, if you are living on a minimal fixed income, if you are working class and taking care of children, and you hear me saying “forget your earthly responsibilities, pay the treasury!” then you should be suspicious. You should ask yourself (or shoot, ask me) are you demanding every cent from my purse? I hope the answer you hear is that you must care for yourself and your children, and you must also care for the work of the body of Christ.
An example of how both of these interpretations meet is found in the Paramount Pictures release Leap of Faith[7] starring Steve Martin as the Reverend Jonas Nightengale, an “evangelist” who is far more con man than man of God. When one of the Kenworth trucks in his caravan breaks down in Rustwater, Kansas, he makes the choice to turn lemons into lemonade by holding his revival there, instead of in Topeka.
Like any good con man, he finds the greatest need in town and exploits it. Rustwater is in a five year drought and if it doesn’t rain this weekend, the crop will be ruined again this year. On the first day of the revival, before the meeting, Jonas walks around town inviting everyone, promising miracles and wonders.
At the end of the movie, the sick are healed and the lame walk in Rustwater. Everyone praises God and says halleluiah. They have seen the signs and wonders and they give glory to God. But these healings are not the miracles.
As Jonas leaves the revival tent for the last time, he is met with the vision of a tent city on the revival grounds. People are camping, and sharing food. In their poverty, they share the abundance of God. A community founded in Christ rises out of the ash of Jonas’ deception. This is a miracle.
As Jonas hitchhikes out of town leaving his old life behind, it begins to rain. The people of Rustwater declare it a miracle, rain heaven sent. But this is not the miracle either.
The miracle is the redemption of a man in Jesus Christ. The miracle is in the relationship God initiates with creation and humanity. The miracle is Jonas’ response to the Almighty God.
Jonas Nightengale comes to town as the Scribe demanding the last two bits from every body in Rustwater, Kansas. Jonas leaves a believer, seeing the wonders of the Lord at work in the work of God’s people.
If you are able to give out of abundance, then by all means, give generously. Remember the Lord who has blessed you and return that blessing so that it may do God’s work through the church. And yes, hold the church accountable. For all of us, give in humility; don’t sound a ruckus with the treasury. Give whether it is from your wealth or your poverty.
This story is told in the introduction to one of my favorite books:
In a recent class discussion, a student mentioned a workshop she had attended in which an “image consultant” spoke to the gathered ministers (or church professionals as they referred to themselves). The consultant pointed up to the need for clergy to project a positive professional image. She told them that, because they are made in the image of God, they should buy only the best clothes, jewelry and accessories, and should make every effort to look as chic and smart as possible. After the student related her (all too true) story, I paused for a very long time. I was frankly appalled and, momentarily at a loss for words.
The students sat as the silence hung heavy around us. Finally, I said: “I guess what I’m trying to picture in my mind is this: how should we look if we are supposed to reflect the image of the God who has revealed himself to us in the tormented shape of a Jewish man named Jesus, crucified on a city dump and discarded by the powers of his world?”[8]
I am sure that this image consultant had the best interests of church professionals in mind when she gave this piece of advice to those who paid good money to attend her workshop.
Unfortunately, one way to interpret her advice is that church professionals are to behave like the Scribes of two millennia ago wearing expensive suits, walking around the square, and being greeted with the adoration of the little people.
As the children of God and the body of Christ, that is not our vocation. Our call is not to be like or even dress like the Scribes who seek the best seats in town. We are to give our time, talent and treasure in the service of God and to the people of God. We are to give in humility. We are warned; regardless of the era to beware the Scribes. Scripture reminds us that the Scribes will receive greater condemnation. Our vocation is to do as the widow, and give all our lives to the Lord. We are to be humble, and live like the widow who was willing to give her life for the body of Christ.
[1] “These Are the First Thing,” accessed from http://timelovesahero.blogspot.com/2006/11/these-are-first-thing.html preached at First Presbyterian Church, Berryville, Arkansas, November 5, 2006
[2] Heading titles in the New Interpreter’s Study Bible, Mark 12:38-40 and 12:41-44 respectively.
[3] The first draft said “high on the hog,” but that just wasn’t kosher.
[4] The Interpreter’s Dictionary of the Bible, “Scribe” entry.
[5] This story was told to a workshop at an ASPIRE meeting by Dr. Paul Thayer, then Director of TRIO Programs (The Center for Educational Access and Outreach) and Talent Search at Colorado State University, 1994. Dr. Thayer is now the Executive Director of Center for Advising and Student Achievement at Colorado State.
[6] A version of this story was originally published in my MySpace.com blog, http://blog.myspace.com/timelovesahero
[7] Paramount Pictures presents a Michael Manheim/David V. Picker production of a Richard Pearce film, Leap of Faith, 1992.
[8] Jinkins, Michael, Transformational Ministry, Church Leadership and the Way of the Cross. Edinburgh: Saint Andrew Press, 2002, page xi.
Ruth 3:1-5, 4:13-17
Psalm 127
Hebrews 9:24-28
Mark 12:38-44
May the words of my mouth and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen
Last week, I ended the sermon with this:
God has offered us everything, and that is what the Lord our God expects in return from us, everything. These are the first thing. Hear, O Church of Jesus Christ, the Lord our God, the Lord is one, love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength, and love your neighbor as yourself. This is what God expects of us…everything.[1]
Today’s gospel reading covers two different stories, the first is called “The Warning About the Scribes” and the second “The Widow’s Offering.”[2] The first contains a warning, the second; depending on how it is interpreted is either a condemnation of the system or a blessing upon the woman.
“Beware the scribes,” warns Jesus, “who like to walk around in long robes, and to be greeted with respect in the marketplaces, and to have the best seats in the synagogues and places of honor at banquets!” Beware those who walk around like they are someone more special than you are and more important than they are. They like to eat the upper crust,[3] especially when someone else is buying dinner. Beware of those who are attracted to the things they do not deserve.
Beware them because they will take you for all you are worth. Sure, they will do what they are supposed to do; they will recite their prayers and even recite them in public. After all, it is impossible to attract attention for doing good works if they are done in private. But beware, the Scribes eat well, but they eat like a plague of locusts. “They devour widows’ houses and for the sake of appearance say long prayers.”
This part of today’s reading could not be more straight forward. Jesus is speaking plainly; there are no figures of speech used here. Jesus shows us how ludicrous the Scribes look, pointing out their absurdity. To see a Scribe walking around the marketplace in long robes would be exactly like me walking around the square or WalMart in my robe and stole. How presumptuous.
As straight forward as this passage is, we need to ask “are the Scribes the only people Jesus is warning us about?” The Scribes were the “Doctors of Law” of the day. They were Pharisees in training. They were the assistants of those who interpret the law. Some were lay members of the Sanhedrin.[4] In the day, they were politicians and legal clerks. As Jesus was warning us about church professionals, he was also warning us about others in powerful positions.
Long ago, I worked in a program to help current and future poverty-stricken and first generation college students get a college education. It was a federally funded TRIO program, part of President Johnson's War on Poverty.
Every year, programs take TRIO students to DC to meet local congressmen. It helps give students a look at government and the government a look at the poor.
In the 80's, when the Democrats held the Congress and the Republicans held the White House, TRIO people heard the same rhetoric every trip up Capital Hill.
The Democrats would tell the visiting students how important their work was and how important it was that TRIO Programs be fully funded. “There should be more programs and the current programs should have more funding.”
The Republicans would always say that they had their own funding priorities, and while TRIO Programs were important, they weren't on top of the list.
This ended in 1992 when Governor Bill Clinton was elected President.
The TRIO people returned to Capitol Hill with all of the markers they had received over the years and this is what they heard:
The Democrats told them that they had their own funding priorities, and while TRIO Programs were important, they weren't on top of the list.
The Republicans told them how important their work was and how important it was that TRIO Programs be fully funded. “There should be more programs and the current programs should have better funding.”[5]
The day I heard this story was the day I decided that there weren't too many Republicans in DC and there weren't too many Democrats.
This was the day I decided there are too many politicians.[6]
Given the results of the last election, please don’t blame me if I don’t get too excited. We still probably elected too many politicians.
There isn’t so much difference between politicos and Scribes. They are people in powerful positions who use their position and status to rule—sometimes well and sometimes not. We are called by Jesus to beware of them because they devour the widow’s home (Social Security and Prescription Drug Benefits anyone?) and for the sake of appearance make great speeches; or rather they say long prayers.
But we do not pass from the temple without another example, the tale of the widow’s offering.
Many rich people were putting large sums of money into the treasury. The way the treasury was set up, there were large horn shaped funnels that led to metal boxes where the worshipper placed their offering. When someone put a large offering into the horn, it caused a great racket. To our ears it would sound more like a Vegas slot machine paying off than the offering. But with a flourish, everyone within earshot would be able to discern who the rich folks are, and how extravagant their gift is. So when the widow placed two small copper coins in the treasury, hardly anyone took notice at all.
In relative terms, she did not give much, but she was not able to give much. Scripture tells us that she gave all she had to live on.
Now, let me take a pause here. She gave all she had to live on…so was Jesus praising her for her faith or was Jesus condemning a system which demanded every last cent from the weak members of the community?
It would be consistent with the first half of the reading if Jesus is condemning the system. Jesus lambastes the Scribes for being holier than thou. He takes them to task for flaunting their roles in the society and taking advantage of their status for personal gain.
They would be able to give extravagantly because they have received extravagantly. And don’t confuse extravagance with generosity. You can make more noise dropping thousands of pennies into the treasury box than you can putting a check in the offering plate; but where the first is extravagant, the second is more likely to be generous. I would not be surprised if this is what Jesus was pointing to; he had a habit of comforting the afflicted and afflicting the comfortable. Perhaps he was pointing to something else.
Jesus could have also been showing the disciples that the widow is a model to be followed. Another way to translate this phrase is that by her offering, “she gave all her life.” Literally, she gave her entire self to the temple and to the Lord. This is similar to what I said at the end of last week’s sermon, Jesus demands everything from us.
So, how should we interpret this? Both interpretations have merit. If you can give, give generously. And for you who do give generously, praise God. Praise God! If you are impoverished, if you are living on a minimal fixed income, if you are working class and taking care of children, and you hear me saying “forget your earthly responsibilities, pay the treasury!” then you should be suspicious. You should ask yourself (or shoot, ask me) are you demanding every cent from my purse? I hope the answer you hear is that you must care for yourself and your children, and you must also care for the work of the body of Christ.
An example of how both of these interpretations meet is found in the Paramount Pictures release Leap of Faith[7] starring Steve Martin as the Reverend Jonas Nightengale, an “evangelist” who is far more con man than man of God. When one of the Kenworth trucks in his caravan breaks down in Rustwater, Kansas, he makes the choice to turn lemons into lemonade by holding his revival there, instead of in Topeka.
Like any good con man, he finds the greatest need in town and exploits it. Rustwater is in a five year drought and if it doesn’t rain this weekend, the crop will be ruined again this year. On the first day of the revival, before the meeting, Jonas walks around town inviting everyone, promising miracles and wonders.
At the end of the movie, the sick are healed and the lame walk in Rustwater. Everyone praises God and says halleluiah. They have seen the signs and wonders and they give glory to God. But these healings are not the miracles.
As Jonas leaves the revival tent for the last time, he is met with the vision of a tent city on the revival grounds. People are camping, and sharing food. In their poverty, they share the abundance of God. A community founded in Christ rises out of the ash of Jonas’ deception. This is a miracle.
As Jonas hitchhikes out of town leaving his old life behind, it begins to rain. The people of Rustwater declare it a miracle, rain heaven sent. But this is not the miracle either.
The miracle is the redemption of a man in Jesus Christ. The miracle is in the relationship God initiates with creation and humanity. The miracle is Jonas’ response to the Almighty God.
Jonas Nightengale comes to town as the Scribe demanding the last two bits from every body in Rustwater, Kansas. Jonas leaves a believer, seeing the wonders of the Lord at work in the work of God’s people.
If you are able to give out of abundance, then by all means, give generously. Remember the Lord who has blessed you and return that blessing so that it may do God’s work through the church. And yes, hold the church accountable. For all of us, give in humility; don’t sound a ruckus with the treasury. Give whether it is from your wealth or your poverty.
This story is told in the introduction to one of my favorite books:
In a recent class discussion, a student mentioned a workshop she had attended in which an “image consultant” spoke to the gathered ministers (or church professionals as they referred to themselves). The consultant pointed up to the need for clergy to project a positive professional image. She told them that, because they are made in the image of God, they should buy only the best clothes, jewelry and accessories, and should make every effort to look as chic and smart as possible. After the student related her (all too true) story, I paused for a very long time. I was frankly appalled and, momentarily at a loss for words.
The students sat as the silence hung heavy around us. Finally, I said: “I guess what I’m trying to picture in my mind is this: how should we look if we are supposed to reflect the image of the God who has revealed himself to us in the tormented shape of a Jewish man named Jesus, crucified on a city dump and discarded by the powers of his world?”[8]
I am sure that this image consultant had the best interests of church professionals in mind when she gave this piece of advice to those who paid good money to attend her workshop.
Unfortunately, one way to interpret her advice is that church professionals are to behave like the Scribes of two millennia ago wearing expensive suits, walking around the square, and being greeted with the adoration of the little people.
As the children of God and the body of Christ, that is not our vocation. Our call is not to be like or even dress like the Scribes who seek the best seats in town. We are to give our time, talent and treasure in the service of God and to the people of God. We are to give in humility. We are warned; regardless of the era to beware the Scribes. Scripture reminds us that the Scribes will receive greater condemnation. Our vocation is to do as the widow, and give all our lives to the Lord. We are to be humble, and live like the widow who was willing to give her life for the body of Christ.
[1] “These Are the First Thing,” accessed from http://timelovesahero.blogspot.com/2006/11/these-are-first-thing.html preached at First Presbyterian Church, Berryville, Arkansas, November 5, 2006
[2] Heading titles in the New Interpreter’s Study Bible, Mark 12:38-40 and 12:41-44 respectively.
[3] The first draft said “high on the hog,” but that just wasn’t kosher.
[4] The Interpreter’s Dictionary of the Bible, “Scribe” entry.
[5] This story was told to a workshop at an ASPIRE meeting by Dr. Paul Thayer, then Director of TRIO Programs (The Center for Educational Access and Outreach) and Talent Search at Colorado State University, 1994. Dr. Thayer is now the Executive Director of Center for Advising and Student Achievement at Colorado State.
[6] A version of this story was originally published in my MySpace.com blog, http://blog.myspace.com/timelovesahero
[7] Paramount Pictures presents a Michael Manheim/David V. Picker production of a Richard Pearce film, Leap of Faith, 1992.
[8] Jinkins, Michael, Transformational Ministry, Church Leadership and the Way of the Cross. Edinburgh: Saint Andrew Press, 2002, page xi.
Sunday, November 05, 2006
These Are the First Thing
This sermon was preached at the First Presbyterian Church in Berryville, Arkansas on November 5, 2006
Ruth 1:1-18
Psalm 146
Hebrews 9:11-14
Mark 12:28-34
May the words of my mouth and the words of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen
How many of us have ever heard someone say, “The first thing you need to know is…” In seminary, it happened pretty often. During the course of a semester, many professors would say that their classes—their disciplines—are the most important. The first couple of times I heard this, it was confusing, after a while, it was amusing. My Old Testament professor said that the New Testament was for people who didn’t get it the first time. The battles between the Bible and Theology departments played like the chicken and the egg. “Theology is faith seeking understanding!” “Well, without scripture, there is no faith to understand!” The Preaching professors remind us that the Word of God is the word written, incarnate, and living—so the living, the proclamation of the Word had better be worthy of its place. My Mission and Evangelism professor said his discipline was the most important. In a recent Austin Seminary publication, this professor says, “Teaching about the non-western church is sometimes a hard sell, but I am convinced it is the most important task in theological education today.”[1] The Stewardship professor was in line with the Mission professor, to a degree. He said people give when they know the church is doing mission, but believe me, mission was a function of stewardship, not the other way around.
You can hardly blame these professors. After working at a community college and at the University of Arkansas, it is the way of the professor to believe that what they study is the center of academe. Professors have dedicated themselves to years of study and research and writing and if they thought for a moment their specialty was unimportant, their lives would fall like a house of cards. Sure, maybe some take it a step too far. I can think of some professors who thought their work was the center of known and unknown universe. Some see themselves as gatekeepers to the University or a professional field. But a certain level of honor for the specialty is not only to be expected, it can be healthy.
Well, we have established that in seminary, everything is the first thing of all things to be learned. And surviving—thriving after being asked questions designed to trap him; Jesus is asked one more question. What commandment is the first of all?
Jesus gives his answer in three parts.
The first part: Hear, O Israel: the Lord our God, the Lord is one.
This is a prayer known as the Shema. This prayer is said by Jews in the morning prayers and in the evening prayers. It is one of the first things a Jew thinks on in the morning and one of the last things in the evening. Hear, O Israel: the Lord our God, the Lord is one. Found in Deuteronomy 6:4, this is one of the primary affirmations of the Nation of Israel. It is the benchmark of the faith.
The Lord is our God. The first part affirms not just that the Lord is God. But the Lord is our God. This is not an issue of ownership. The Lord is not our God like a possession. The Lord is not our God like this is my cup and this is my water.[2] The Lord is our God as we are the church. We are the church only when we are in relationship with one another. The Lord is our God because the Lord chooses to be in relationship with us.
The Lord is One. In the time when the Shema was recorded, the Egyptians, the Babylonians, the Assyrians, the Moabites, and so on had a pantheon of Gods to choose from. There were gods of rain, gods of harvest, gods of fertility; gods of everything imaginable. So with a plethora of gods, the devout would be able to pray a particular prayer to an appropriate God. Not Israel. For Israel there was only one God, the Lord. Idolatry in the Old Testament was not so much about worshipping gods that do not exist as it was about worshipping useless gods.
The second part of the prayer is: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.” This statement follows the Shema in Deuteronomy. It’s a little different in the Old Testament, but for a reason. Deuteronomy 6:5 says, “You shall love the Lord your God with all your heart, with all your soul, and with all your might.” So why does the New Testament include the phrase “all your mind”? Simply because in the Hebrew, this addition is unnecessary; in the Old Testament the heart and mind were taken together because the Hebrew concept of heart included both the emotional and the intellectual centers.[3] Without exception, both versions of this prayer demand that we love the Lord our God with our entire beings. By this command, the Lord demands not that we give all that we have, but that we give all that we are.
The last part is from Leviticus 19:18, “You shall love your neighbor as yourself.” This is such an important concept that this command is the reason the parable of the Good Samaritan exists in Luke’s gospel. “You shall love your neighbor as yourself.” We must be conscious that we are to love ourselves and love our neighbors not because of who we are or what we have done. We are to love one another as the children of the Lord our God. We are to love as God sees us, not as we see ourselves.
While in a Nazi prison, the German theologian Dietrich Bonhoeffer was writing an outline for a book. Two sentences in the outline stand out. The first, “The church is the church only when it exists for others.” The second is, “The church must tell persons of every calling (and life situation) what it means to live in Christ, to exist for others.”[4] Living day to day, not knowing whether he would live or die at the hands of the Third Reich, Bonhoeffer translates the command of loving our neighbors into the work of the church.
Then Jesus tells this scribe—and all who have ears—there is no other commandment greater than these. In English grammar, there is a concept known as subject/verb agreement. If a subject is singular, the verb is singular. With verbs of being, the noun in the predicate needs to agree with subject. Here the subject is singular and the predicate noun is plural—but bad grammar makes good theology. We have several things—but together they are one thing, the first thing. Considered separately, these statements are important. But separately they are not perfect. When one or another of these statements is overemphasized, its value is reduced. Piety without love of neighbor hides the gift of God like a light is hidden under a bushel. Good works without giving thanks to the One who makes these works possible, the One who calls us to do these works, is building a good home on a poor foundation.
Each statement twists together with the others like three cords are braided together to form a rope. The strands are strong separately, but together they form a cable that is stronger than the sum of the individual parts. Together they form the first commandment.
The question remains, why did Jesus combine these three statements, from two different pieces of the Old Testament? It returns us to the relational element of the Shema from Deuteronomy 6:4. The Lord is our God and we whether in this sanctuary or this city or this world—we are our neighbors. It returns us to Deuteronomy 6:5, we must love the Lord our God as he loves us—fully, completely, and without reservation. And it returns us to Leviticus; we must love one another as we love ourselves as children of God.
I love good church signs. You know the ones, things like “Sign Broken, Message Inside” or “Prayer Conditioned.” I haven’t been very good about changing the sign over the last year. I wish I was witty enough to come up with new and fresh sayings more often. Sure, we’ve used the sign to promote the Thanksgiving service last year and the Easter Service earlier this year. At Easter we even posted the traditional Pascal greeting, “He is risen, He is risen indeed.” We’ve used it to promote Vacation Bible School too. As for witty sayings, the sign has said, “First Pedestrian Church—Walk the Walk” and “Serving the Lord for over 150 years.” I thought these were pretty good, nothing over the top, but fresh and witty. Well, about six weeks ago, I was trying to decide what to put on the sign, so I put up a paraphrase of today’s gospel passage, “You shall love the Lord your God and your neighbor as yourself.” It’s a solid message and I thought it was the kind of thing that everyone should read before going into the courthouse. I believe when we take this seriously, we become better and treat one another better.
The writers of the Synoptic Gospels, Matthew, Mark, and Luke, thought the same thing. They thought this is the sort of thing people need to be reminded of early and often. This is why this event appears in each of the first three gospels.
When asked to consider how we are to respond to this reading, it is straight forward. The doxology in our Call to Confession, Psalm 146 reminds us of the Shema. We are called to give glory to the God who calls us into relationship, the Lord our God. The call to love God is reinforced in the reading from Hebrews where we are reminded that the sacrificial love of God is greater than the sacrifices made by priests. And we are to love our neighbor as Ruth loved Naomi—with devotion, grace, and peace.[5]
We continue to talk about stewardship; it’s that time of the year. We talk about tithes and we talk about offerings. We talk about time and talent and treasure. But this passage teaches us something more important about stewardship. God has offered us everything, and that is what the Lord our God expects in return from us, everything. These are the first thing. Hear, O Church of Jesus Christ, the Lord our God, the Lord is one, love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength, and love your neighbor as yourself. This is what God expects of us…everything.
[1] Austin Presbyterian Theological Seminary, "for the record, the faculty of Austin Presbyterian Theological Seminary." Austin, TX, 2006, page 11.
[2] I keep a PC(USA) coffee cup with water on the pulpit
[3] Homiletics Magazine, http://homileticsonline.com/subscriber/printer_friendly_installment .asp?installment_id=2994, accessed October 30, 2006.
[4] Foote, Jr, Ted V. and Thronburg, P. Alex, Being Disciples of Jesus in a Dot.Com World, A theological Survival Guide for Youth, Adults, and Other Confused Christians. Louisville, KY: Westminster/John Knox Press, 2003, page 117.
[5] Bruggeman, Walter, et. Al., Texts for Preaching, A Lectionary Commentary Based on the NRSV—Year B. Louisville, KY: Westminster/John Knox Press, 1993, page 566ff.
Ruth 1:1-18
Psalm 146
Hebrews 9:11-14
Mark 12:28-34
May the words of my mouth and the words of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen
How many of us have ever heard someone say, “The first thing you need to know is…” In seminary, it happened pretty often. During the course of a semester, many professors would say that their classes—their disciplines—are the most important. The first couple of times I heard this, it was confusing, after a while, it was amusing. My Old Testament professor said that the New Testament was for people who didn’t get it the first time. The battles between the Bible and Theology departments played like the chicken and the egg. “Theology is faith seeking understanding!” “Well, without scripture, there is no faith to understand!” The Preaching professors remind us that the Word of God is the word written, incarnate, and living—so the living, the proclamation of the Word had better be worthy of its place. My Mission and Evangelism professor said his discipline was the most important. In a recent Austin Seminary publication, this professor says, “Teaching about the non-western church is sometimes a hard sell, but I am convinced it is the most important task in theological education today.”[1] The Stewardship professor was in line with the Mission professor, to a degree. He said people give when they know the church is doing mission, but believe me, mission was a function of stewardship, not the other way around.
You can hardly blame these professors. After working at a community college and at the University of Arkansas, it is the way of the professor to believe that what they study is the center of academe. Professors have dedicated themselves to years of study and research and writing and if they thought for a moment their specialty was unimportant, their lives would fall like a house of cards. Sure, maybe some take it a step too far. I can think of some professors who thought their work was the center of known and unknown universe. Some see themselves as gatekeepers to the University or a professional field. But a certain level of honor for the specialty is not only to be expected, it can be healthy.
Well, we have established that in seminary, everything is the first thing of all things to be learned. And surviving—thriving after being asked questions designed to trap him; Jesus is asked one more question. What commandment is the first of all?
Jesus gives his answer in three parts.
The first part: Hear, O Israel: the Lord our God, the Lord is one.
This is a prayer known as the Shema. This prayer is said by Jews in the morning prayers and in the evening prayers. It is one of the first things a Jew thinks on in the morning and one of the last things in the evening. Hear, O Israel: the Lord our God, the Lord is one. Found in Deuteronomy 6:4, this is one of the primary affirmations of the Nation of Israel. It is the benchmark of the faith.
The Lord is our God. The first part affirms not just that the Lord is God. But the Lord is our God. This is not an issue of ownership. The Lord is not our God like a possession. The Lord is not our God like this is my cup and this is my water.[2] The Lord is our God as we are the church. We are the church only when we are in relationship with one another. The Lord is our God because the Lord chooses to be in relationship with us.
The Lord is One. In the time when the Shema was recorded, the Egyptians, the Babylonians, the Assyrians, the Moabites, and so on had a pantheon of Gods to choose from. There were gods of rain, gods of harvest, gods of fertility; gods of everything imaginable. So with a plethora of gods, the devout would be able to pray a particular prayer to an appropriate God. Not Israel. For Israel there was only one God, the Lord. Idolatry in the Old Testament was not so much about worshipping gods that do not exist as it was about worshipping useless gods.
The second part of the prayer is: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.” This statement follows the Shema in Deuteronomy. It’s a little different in the Old Testament, but for a reason. Deuteronomy 6:5 says, “You shall love the Lord your God with all your heart, with all your soul, and with all your might.” So why does the New Testament include the phrase “all your mind”? Simply because in the Hebrew, this addition is unnecessary; in the Old Testament the heart and mind were taken together because the Hebrew concept of heart included both the emotional and the intellectual centers.[3] Without exception, both versions of this prayer demand that we love the Lord our God with our entire beings. By this command, the Lord demands not that we give all that we have, but that we give all that we are.
The last part is from Leviticus 19:18, “You shall love your neighbor as yourself.” This is such an important concept that this command is the reason the parable of the Good Samaritan exists in Luke’s gospel. “You shall love your neighbor as yourself.” We must be conscious that we are to love ourselves and love our neighbors not because of who we are or what we have done. We are to love one another as the children of the Lord our God. We are to love as God sees us, not as we see ourselves.
While in a Nazi prison, the German theologian Dietrich Bonhoeffer was writing an outline for a book. Two sentences in the outline stand out. The first, “The church is the church only when it exists for others.” The second is, “The church must tell persons of every calling (and life situation) what it means to live in Christ, to exist for others.”[4] Living day to day, not knowing whether he would live or die at the hands of the Third Reich, Bonhoeffer translates the command of loving our neighbors into the work of the church.
Then Jesus tells this scribe—and all who have ears—there is no other commandment greater than these. In English grammar, there is a concept known as subject/verb agreement. If a subject is singular, the verb is singular. With verbs of being, the noun in the predicate needs to agree with subject. Here the subject is singular and the predicate noun is plural—but bad grammar makes good theology. We have several things—but together they are one thing, the first thing. Considered separately, these statements are important. But separately they are not perfect. When one or another of these statements is overemphasized, its value is reduced. Piety without love of neighbor hides the gift of God like a light is hidden under a bushel. Good works without giving thanks to the One who makes these works possible, the One who calls us to do these works, is building a good home on a poor foundation.
Each statement twists together with the others like three cords are braided together to form a rope. The strands are strong separately, but together they form a cable that is stronger than the sum of the individual parts. Together they form the first commandment.
The question remains, why did Jesus combine these three statements, from two different pieces of the Old Testament? It returns us to the relational element of the Shema from Deuteronomy 6:4. The Lord is our God and we whether in this sanctuary or this city or this world—we are our neighbors. It returns us to Deuteronomy 6:5, we must love the Lord our God as he loves us—fully, completely, and without reservation. And it returns us to Leviticus; we must love one another as we love ourselves as children of God.
I love good church signs. You know the ones, things like “Sign Broken, Message Inside” or “Prayer Conditioned.” I haven’t been very good about changing the sign over the last year. I wish I was witty enough to come up with new and fresh sayings more often. Sure, we’ve used the sign to promote the Thanksgiving service last year and the Easter Service earlier this year. At Easter we even posted the traditional Pascal greeting, “He is risen, He is risen indeed.” We’ve used it to promote Vacation Bible School too. As for witty sayings, the sign has said, “First Pedestrian Church—Walk the Walk” and “Serving the Lord for over 150 years.” I thought these were pretty good, nothing over the top, but fresh and witty. Well, about six weeks ago, I was trying to decide what to put on the sign, so I put up a paraphrase of today’s gospel passage, “You shall love the Lord your God and your neighbor as yourself.” It’s a solid message and I thought it was the kind of thing that everyone should read before going into the courthouse. I believe when we take this seriously, we become better and treat one another better.
The writers of the Synoptic Gospels, Matthew, Mark, and Luke, thought the same thing. They thought this is the sort of thing people need to be reminded of early and often. This is why this event appears in each of the first three gospels.
When asked to consider how we are to respond to this reading, it is straight forward. The doxology in our Call to Confession, Psalm 146 reminds us of the Shema. We are called to give glory to the God who calls us into relationship, the Lord our God. The call to love God is reinforced in the reading from Hebrews where we are reminded that the sacrificial love of God is greater than the sacrifices made by priests. And we are to love our neighbor as Ruth loved Naomi—with devotion, grace, and peace.[5]
We continue to talk about stewardship; it’s that time of the year. We talk about tithes and we talk about offerings. We talk about time and talent and treasure. But this passage teaches us something more important about stewardship. God has offered us everything, and that is what the Lord our God expects in return from us, everything. These are the first thing. Hear, O Church of Jesus Christ, the Lord our God, the Lord is one, love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength, and love your neighbor as yourself. This is what God expects of us…everything.
[1] Austin Presbyterian Theological Seminary, "for the record, the faculty of Austin Presbyterian Theological Seminary." Austin, TX, 2006, page 11.
[2] I keep a PC(USA) coffee cup with water on the pulpit
[3] Homiletics Magazine, http://homileticsonline.com/subscriber/printer_friendly_installment .asp?installment_id=2994, accessed October 30, 2006.
[4] Foote, Jr, Ted V. and Thronburg, P. Alex, Being Disciples of Jesus in a Dot.Com World, A theological Survival Guide for Youth, Adults, and Other Confused Christians. Louisville, KY: Westminster/John Knox Press, 2003, page 117.
[5] Bruggeman, Walter, et. Al., Texts for Preaching, A Lectionary Commentary Based on the NRSV—Year B. Louisville, KY: Westminster/John Knox Press, 1993, page 566ff.
Subscribe to:
Posts (Atom)