Commentary

"Feast of Simon the Phrarisee" – Peter Paul Rubens (1618-1620)

I love David Lose’s comment on this passage -“If there was ever a gospel reading that invited a polite yawn, this might be it. I mean, goodness, but Jesus comes off in this scene as a sort of a progressive Miss Manners.” He later backs off of it.

Jesus is on his way to Jerusalem. And so this, and all reported encounters with religious authorities, are going to clarify and sharpen the division between Jesus’ vision of right now, right here, being the time and the place for the realization of God’s Kingdom, and the authorities’ anxiety to keep social peace as defined and enforced by the Roman occupiers.

He is invited to dinner by the big cheese – “house of a leader of the Pharisees”. Jesus does not seem to be invited for the hospitality of it, but for the hostility of it. The setting seems hostile. Sabbath controversy stories in chapters 6 and 13 had both ended with pharisees on the defensive (6:7; 13:17). Chapter 11 had ended with the pharisees "lying in wait for him, to catch him in something he might say." (11:54).

Thus Jesus is not being watched closely to see what they might learn from him. He is being watched closely to assess just how much of a threat he really might be. He is being tested outside of the admiring crowds. Jesus is watching them very closely in order to make observations about human conduct. He wanted to contrast their kingdom of ritual with the kingdom of God emphasizing mercy and radical inclusion.

The word pharisee can mean "to separate". The Pharisees were a group of people who separated themselves from the riffraff of society. They sought to live holy and pure lives, keeping all of the written and oral Jewish laws. Often in the gospels, Pharisees are pictured as being holier-than-thou types, the religious elite. They felt that they had earned the right to sit at the table with God. They criticize Jesus because he doesn’t separate himself from the "sinners and tax collectors."

The Gospel is sandwiched between two other situations. Just before the Gospel Jesus heals a man with dropsy and defended that Sabbath healing. He may have been the bait

There are two main scenes here with advice: 

1. Going to banquet sit at the lowest place so you can move up rather than forced down

In Israel, the meal table played a very important role, not only in the family, but in society as well. When an Israelite provided a meal for a guest, even a stranger, it assured him not only of the host’s hospitality, but of his protection Also in Israel (as elsewhere), the meal table was closely tied to one’s social standing. “Pecking order” was reflected in the position one held at the table

Jesus knows that most people would want to take the place of honor. What is interesting is that those who put themselves forward to take the highest or most dignified place might be removed not to the second place but to the lowest place.

And, Jesus takes pains to show that this "demotion" is really an experience of humiliation. Rather than seeking to put ourselves forward, we are to wait until we are invited up to the honored position.

When the guests jockeyed for position at the table, Jesus spoke to this evil as well (vv. 7-11). While they believed that “getting ahead” socially required self-assertion and status-seeking, Jesus told them that the way to get ahead was to take the place of less honor and status. Status was gained by giving it up. One is exalted by humbling himself, Jesus said.

Note that Jesus is not criticizing the system but how people operate within it.

His exhortation is to pursue humility, a concept with significant status connotations. Humility was very rarely considered a virtue in Greco-Roman moral discourse.

Humility doesn’t mean being passive. Letting others walk all over us Jesus shows by his life that being humble didn’t mean being passive, but, when necessary, it meant taking out the whip and driving the self-centered bullies out of the temple. 

There is a balance between being humble without self-degradation or shame of letting others "walk all over" us vs. deliberately putting ourselves above others through self-exaltation or arrogance.

Exaltation depends too if you are doing the exalting or God raising up and exaltation belong to God; recognition of one’s lowliness is the proper stance for human beings. The act of humbling oneself is not something for its own sake, but for the sake either of God or of Christ .Jesus advises a strategy of deliberately and consciously living beneath one’s presumed status in order to receive even greater honoring later.

Some scholars speculate that this teaching would particularly apply to Luke and his first readers as they were higher status Gentiles, and the mixed-status Christian communities would require them to live beneath their comfort zone. God would later recognize and honor their accepting of lower social standing.

Here is a paradox indeed. The way up is down. To try to “work up” is to risk being “put down.” Those who wish to be honored must be humble and seek the lowly place. Those who strive to attain the place of honor will be humiliated

2. If you are the host, don’t invite who can in turn invite you and be repaid but invite “ the poor, the crippled, the lame, and the blind” and be repaid by God

Shift in emphasis here. Now Jesus is not working within the system but challenging it.

The host had apparently invited all the prominent people to his table on this occasion.

Jesus assumes that you are putting on the feast, rather than attending a marriage banquet, and that you have to put together your guest list. Guest lists are put together based on a philosophy or on some kind of principle. Two popular ways to do it are because you "owe" someone who has invited you to their event or you want to "get in good" with some people and so you extend an invitation to them 

First century middle-eastern dinner parties were political, social, and class affairs. One would invite those considered one’s social equals or superiors. Accepting an invitation to a such a dinner carried with it the expectation that the one invited would return the favor.

Obviously, in the unlikely event they would get an invite, poor people would not accept since they would not be able to repay.

The central principle of this advice is that we are to give things to people without expecting any kind of return.

Jesus told him that while men might seem to get more in return from inviting their friends, family, and prominent people to a meal, in heaven’s currency men were rewarded by God when they invited those who could not give anything in return—the poor, the crippled, the lame, and the blind.

Jesus calls for “kingdom behavior”: inviting those with neither property nor place in society. God is our ultimate host, and we, as hosts are really behaving as guests, making no claims, setting no conditions, expecting no return.

We are to do good to people regardless of their ability to repay. In fact, we might delight even more in extending ourselves to people if they can’t repay because, in this case, we will have a reward at the "resurrection of the righteous."

Notice here that the listing: the poor, the crippled, the lame and the blind – reflect those listed in Jesus’ initial declaration for his ministry way back in Luke 4:18. Your "blessing" is the total removal of social rank in the reign of God. In God’s eyes, this is justice, and you will be rewarded at the "resurrection of the just."

Helping the needy is more than just sending money, but getting involved with the people — perhaps sitting down together with them as equals at a supper table.

What the "helpers" frequently discover is that Christ serves them through the needy. Jesus says we need to start inviting new people to dinner and it may challenge our comfort zones.

We are disciples on the road – disciple on the road with Jesus is to share with those who have nothing and who can give nothing in return.

Back to David Lose on inviting the “the poor, the crippled, the lame and the blind”:

“And while that sounds at first blush like it ought to be good news, it throws us into radical dependence on God’s grace and God’s grace alone. We can’t stand, that is, on our accomplishments, or our wealth, or positive attributes, or good looks, or strengths, or IQ, or our movement up or down the reigning pecking order. There is, suddenly, nothing we can do to establish ourselves before God and the world except rely upon God’s desire to be in relationship with us and with all people. Which means that we have no claim on God; rather, we have been claimed by God and invited to love others as we’ve been loved.

“As we see in today’s reading, precisely because we have been invited into relationship by God — because, that is, God has conferred upon us freely a dignity and worth we could never secure for ourselves — we are free to do the same for others. We are free to put them before ourselves, to lead them to seats of honor, to invite them to be our dinner guests, not because of what they can do for us, but because of what has already been done for all of us.

“It’s a new humanity Jesus is establishing, a new humanity that has no place for our insecurities and craving for order. Which is why it’s frightening and why those invested in the pecking order — which, of course, includes all of us — will put him to death.&qu

I. Theme –  Our lives should exhibit humility and love

Feast of Simon the Pharisee” – Peter Paul Rubens (1618-1620)

The lectionary readings are here or individually:  

First Reading – Sirach 10:12-18 or Proverbs 25:6-7
Psalm – Psalm 112
Epistle – Hebrews 13:1-8, 15-16
Gospel – Luke 14:1, 7-14 

Today’s readings remind us that our Christian way of life is characterized by humility and love. The wisdom teacher Sirach warns his readers to avoid arrogance, violence and pride. The author of Proverbs counsels about having a humble attitude and being content with one’s own social status. The author of Hebrews urges readers to make Christian love a practical reality in their lives.

At a banquet, Jesus teaches the meaning of true humility.Jesus’ teachings on humility challenge us, and cause us to go deeper—it is not enough to humble ourselves in the presence of others, but to actively reach out and invite those who would not be invited to join in. We are called to live out our witness, especially when it is hard and goes against the grain of the world. How does the invitation of Jesus challenge us at the table as we celebrate?

Some of us may know the honor of sitting at the head table at some social or business function. Because recognition of our importance is a coveted honor, the scene in Jesus’ parable of the wedding feast is familiar to us. Who has not looked for his or her place card near the host and been disappointed to find other names at the seats of honor?

The twinge we feel when we do not make the head table at important meetings reveals the fact that we still have a trace of the old nature in us. We want to look rich before people; we forget how rich Christ has made us before God.

Our earthly status is always insecure; it waxes and wanes, and the retirement party inevitably comes. Newcomers take our place, and we are expected to go fishing–or at least stay out of the way of our successors. Not so in God’s service. Once a saint, always a saint here. We are never retired from work in the kingdom. Our future is to be more glorious than is our present in God’s service.

God continues to give freely to us who are poor in what matters most. Our attempts to emulate God’s generosity and hospitality are received and honored when done in the spirit of humility that befits God’s image in us. Then, like God, we too can enjoy the company of those who can never repay us.

II. Summary

First Reading –  Sirach 10:12-18

The book of Sirach, also called Ecclesiasticus in older Bibles, reflects the teachings of Judaism in the second century BC. The author, Ben Sirach (50:27), describes himself as “one who devotes himself to the study of the law of the Most High” (38:34). Apparently, Sirach ran a religious school, a “house of instruction” (51:23), for those whose wealth afforded them such leisure. He set down in writing the content of his oral instruction about 180 BC. His grandson translated the work into Greek sometime after 132 BC. (See the Prologue to the book of Sirach.)  It is a book of moral instruction and wise sayings.

It was included in the Greek translation of scripture (the Septuagint, usually abbreviated LXX). Although not a part of the Hebrew canon of scripture, the work was highly valued both in Jewish and Christian circles. Thus it acquired its Latin title, Ecclesiasticus, “of the Church,” that is, to be read in church. It is the last major product of the tradition of wisdom literature (such as Job, Proverbs and many of the Psalms), and is an early example of the teaching that developed into the rabbinic schools of Judaism.

The reading for this week is a little homily on human pride.  Notice the consistent structure of coupled clauses.  From the ostensibly theological premise that begins this discourse, Ben Sira quickly moves into the world of wisdom and commonplace practicality.  He sees pride in the rulers of the world, a pride that God quickly undermines and brings to naught.  Ben Sira had ample fodder for his mill.  Living in the period of the Seleucid kings, the author saw ample examples of pride in the face of God.  Perhaps some reading in the Maccabees might help flesh out these insights for you.  History had left the old concerns about the Davidic kingship behind.  In spite of the success of the Maccabean Period (164-63 BCE) the Levant was already engulfed by far mightier powers whose secular and religious life was at odds with what Israel had long known.  Faithfulness to God, rather than national or personal pride, during such a period is what Ben Sira hopes to receive.

Proverbs 25:6-7

For those bothered by reading the apocryphal text, the lectionary provides this snippet from Proverbs.  As such it deftly serves as an inspiration point for Jesus’ saying in the Gospel.  The reading from Proverbs has more of a personal scope while the reading from Sirach has a more global feel.

The Book of Proverbs consists of short, memorable sayings drawn from human experience that are shaped poetically for memory and meaning. Since they are practical, proverbs serve a multitude of functions for people in their communities including observation, command, admonition, prohibition. In general they help to preserve tradition, ponder the mystery of life, and promote proper behavior. Today’s reading, for example, offers advice on how to conduct oneself when invited to dine with the king.

Not only are the images and message memorable, but the shape is poetic. In particular, Hebrew wisdom utilizes the parallelism of couplets to juxtapose truths and tease out new meanings. Good proverbs are characterized by being memorable, true to experience, practical or useful, and universally applicable.

Each proverb is like a snapshot of a vast panorama that needs to be complemented by other viewpoints. Since no proverb can totally capture the complexity of life’s mystery, the truth of each must be taken in context with that of others to create the whole picture.

Proverbs 25:6-7 is a brief passage about humility. It is better to be raised up than to be taken down. Humility is one of the character values lifted up by Wisdom literature. In our second thread of the Hebrew Scriptures this season after Pentecost, we have been following passages about the covenant that God made with the people and the promises of the covenant.

This passage, while at first glance doesn’t seem to fit, reminds us that when we are humble, we are more likely to witness and experience God’s grace firsthand than if we are proud. As often among people, we think we only need God when things are bad. If we remember with humility that all things, including ourselves, come from God, if we remember our dependence upon God, then we remember God’s presence, through good times as well as difficult times. When we are low, we hold on to the hope of God to raise us up, and when we are high, we remember with gratitude that it is God who has raised us up, and we also remember others who need help to be raised up. We focus not on our own gain, but the will of God and the care of others.

Psalm –  Psalm 112

This is an acrostic psalm, each line beginning with a successive letter of the Hebrew alphabet

This psalm is in happy company with both Sirach and with Proverbs, for all three of them are examples of Wisdom literature.  Here the idea person is held up for us to emulate and to exploit.  The proper noun indicates a warrior or a hero, but it is really anyone who has to deal with the issues of this world.  Prophetic issues are raised up here: righteousness, mercy, generosity, truthfulness, and such. 

Psalm 112 sings of the blessings of God for those who follow God, and that even those who are blessed with riches are blessed so they can give freely to the poor. The blessings are not only spiritual, but include children (v. 2) and wealth that can be used to help others (v. 3, 5, 9). These blessed faithful contrast with the wicked whose “desires come to nothing” (v. 10).

The psalm closes with a neat comparison – The ideal person stands in sharp contrast to the one who is wicked.  The wicked are the ones who are angry and jealous, who allow greed to overcome them, but the righteous give freely, sharing with all, and delighting in God who has given them everything. They are in sorrow at the comparison, and unlike the reputation of the righteous one (which, according to the psalmist, is eternal) the desires and story of the wicked will soon be gone.

Epistle-  Hebrews 13:1-8, 15-16

The first people to hear this letter were Jews who had become Christians. Their conversion cost them their membership in familiar Jewish circles, so the author persuades them that they have an even better, if yet unfamiliar, membership in Christ.

Here, in this reading, the author gives the reader some final recommendations on how to live a worthy life.  We are given advice on loving service and then in a later section on true worship

The writer reminds the readers that in following Jesus, we must love one another, and that love comes with respect.  Hospitality, especially to fellow Christians, was a practical way of showing love, since one’s fellow guests at ancient inns were likely to be thieves. Hospitality was especially a duty for leaders of households. The responsibilities and rewards of such hospitality could be unexpected.

Prisoners and the ill-treated were to be helped. Christians should be able to be compassionate concerning the sufferings of others.

We must honor our spouses and remain faithful. We must love one another with mutual respect, and not live in greed.. Adultery and immorality will be judged. Love of money also disrupts relationships in the community and with God. Everyone is to be content, trusting in God’s care and adopting Psalm 118:6 as a watchword.

Jesus’ teachings, the commandment to love one another, still stands. We honor God by living for others, caring for others, doing good to others. The writer makes the bold claim, “Jesus Christ is the same yesterday and today and forever.” While we all grow and change, God’s promise fulfilled through Jesus—indeed, God’s love through Jesus, remains the same.

The recipients of the letter are urged to remember the example of their own leaders, as previously they have considered that of the Old Testament saints (chap. 11). These leaders appear to be those who originally proclaimed the gospel to them (2:3c), and who have now died. Whereas mortal leaders die, Jesus Christ is always available as model and mediator.

Gospel –  Luke 14:1, 7-14 

The particular sequence in Luke 14:1-24 of a healing, a teaching and a parable has been shaped by Luke around the theme of supper in the home of a Pharisee. The teaching on humility in verses 7-11 is, at one level, an illustration of simple worldly wisdom (Proverbs 25:6-7). But it takes on meaning for the whole Christian community when related to the community meal or eucharist.

Jesus is eating at the house of a leader of the Pharisees, and Jesus has noticed where everyone has sat down for the meal. The guests are choosing to sit closest to the host and to Jesus, to show how honored they are, rather than showing their humility.

There are two teachings.  The first is about humility. What Jesus advises them goes against all tradition—to sit at the lowest place and then be invited to move up. Jesus’ reasons for this is that all who humble themselves with be exalted (vs. 11), but this exaltation may not come in this lifetime. In verse 11 the passive verbs indicate that God is the one doing the action. The future tenses point to the humbling of the proud and the exaltation of the lowly on the last day, already implicit in the coming of the Messiah proclaimed in Mary’s Magnificat prayer (Luke 1:52).

The second observation is about the virtue of hospitality and how it is lived out in the actual lives of people.  Who should be invited to our banquets?   The guests should be, according to Jesus those on the  margin of society – the poor, the crippled, the lame, and the blind.  Those whose reputations and labels would not make them on the guest list. This teaching goes beyond humility, but that we are called to bless others

In other words, all those who are mentioned by both Isaiah and Jesus as the recipients of the messianic kingdom should be invited to this earthly feast.  There is no reciprocity here, only the promise of the kingdom.  Thus, this simple human dinner party becomes a sign of what is to come in the heavenly realm.

This teaching speaks both specifically to the exclusivity of the Pharisees and generally to the ethic of reciprocity widely accepted. The maimed, the lame, the blind were excluded from worship at the Jewish temple, and thus w ould have also been unacceptable dinner guests for the Pharisees. None of those mentioned would have been able to repay this hospitality.

Jesus’ challenge to inclusiveness at the Christian eucharistic banquet continued to haunt the early Church (James 2:2-4; Romans 12:16) and remains just as much a challenge today.

As Christians we often say Christ has no hands or feet but ours. We are called to bless people with our lives. It’s not just about giving money to those in need, but is about extending our lives to those on the margins. We must not just be humble ourselves, but we must empty our own selfish ambition and reach out with the love of Christ beyond society’s boundaries.

Here is the scripture from Luke 13:10-17 for this week

Jesus continues on the road to Jerusalem but there is a change in venue. Jesus had been speaking to disciples and large crowds. Now, he appears in "one of the synagogues." His presence in a synagogue is his first since leaving Galilee, and he will not visit another in Luke’s gospel. The conflict with Jewish leaders he will experience then is foreshadowed this story.

Jesus enters the synagogue and he seems to be in search of something. Just before this scene, Luke records a parable in which Jesus’ vineyard owner says, “For three years I have come looking for fruit on this fig tree, and still I find none” (Luke 13:7). His sensitivity is heightened as he continues to search for “fig trees” that are bearing fruit.

He enters the synagogue immediately following this parable and will heal a Jewish lady who has been suffering for 18 years. Jesus heals the woman in sacred space (a synagogue, mentioned twice) and within sacred time, namely on a Sabbath (noted no fewer than five times), and he is criticized for this breach of the law. Jesus insists that the synagogue and the Sabbath are not the only things that are holy — so is this woman’s life. He is also guilty of touching a ritually unclean woman in their eyes. Jesus isn’t abolishing the Law of Moses, but helping the people in the synagogue have a better understanding of how to apply the law.

This isn’t his first healing in Luke. Earlier, in Chapter 4, Jesus heals a man with an unclean spirit. In Chapter 6, he healed a man whose hand was withered. On both occasions, Luke describes Jesus teaching in a synagogue on the Sabbath, but we are not informed about the content of his teaching. On both occasions, prominent religious leaders take offense at Jesus’ actions because of their view of what is allowable on the holy Sabbath day. By the end of chapter 13, Jesus’ search will turn into lament, “O Jerusalem, Jerusalem…” (cf. 13:34-35).

Jesus’ rebuttal is clever, for while untying an ox or a donkey on the sabbath was forbidden in one part of the Mishnah (a Jewish book of laws), it was permitted in another. His point is that the woman is far more important than animals, yet animals are allowed more freedom on the sabbath than is the woman. This woman is a "daughter of Abraham," heir to the same promise as Abraham.

Note the story is not about his teaching or even the faith of the people. Both stories are healing stories but, more significantly, for Luke, is the controversy these healings created due to questions of Jesus’ Sabbath practices. He doesn’t argue about Judaism, or the restriction.

So what is it all /about ?

1. It is story of the Kingdom – a story of community. Healings and exorcisms are signs of the kingdom of God. In verse 12, "Jesus saw" is in the primary position in the sentence, a subtle emphasis.

Jesus seems to be ignored by the Jewish leaders. The “leader” (v. 14) speaks to the “crowd”, but his words are directed at Jesus. He is blind to God’s kingdom. The people in the synagogue seem blind to her presence also

After he saw her, he called her to him. Marginalized and in the shadows, the woman is brought to center stage by Jesus. He sees the person, not the condition. In the new world of Jesus, it is precisely people such as the "bent woman" who are moved from the periphery of society to the center, which is what Jesus has done here. He argues from legitimate allowances of restricted kinds of "work" on the Sabbath. There is a higher calling – all life as sacred.

One key point here is that the woman does not ask to be cured; no one asks on her behalf; Jesus notices her. How many do we notice in our lives that need to be freed ? We need to be observant extending the kingdom

The woman has done nothing to earn or even request this unfathomable gift of life/grace. Her response is one of standing up, living into the gift of grace, and publicly praising God

What are the human-imposed barriers (even well-intentioned ones) that prevent people from experiencing God’s grace? How do we, God’s stewards today, help to dismantle these barriers?

2. It is a story of freedom from bondage

Jesus operates within the confines of Judaism but there is a limit when one is suffering. He won’t exclude them based on religious customs to provide healing. He demonstrates his compassion and thus to us a way of life, a way to live out our community obligations. Both themes of praise and rejoicing are emphasized by Luke as appropriate responses to God’s work in Jesus the one who brings the reign of God in healing power to those who most need it.

Her problem is both medical and social. She is “crippled” but has been been ostracized from the Jewish community. At the time many human ailments were seen to be cause by Satan; the very being of someone with a serious ailment was thought to be hostile to God. (She is not under demonic possession.)

In verse 16, Jesus himself will attribute the woman’s "weakness" to being held in bondage by Satan. What is called for, then, is not just medical healing but release from bondage. She has suffered and been ostracized from the Jewish community.

The point of confrontation is on the role of the Sabbath. Does it mean just following the prescribed order of worship each week? Does it mean following the ceremony to the letter of the law no matter what happens?

There are two traditions concerning the Sabbath. One, recorded in Exodus 20, links the Sabbath to the first creation account in Genesis, where God rests after six days of labor. As God rested, so should we and all of our households and even animals rest. The second tradition, in Deuteronomy 5, however, links the Sabbath to the Exodus; that is, it links Sabbath to freedom, to liberty, to release from bondage and deliverance from captivity. Jesus is causing the Jewish leaders to remember this passage. The Sabbath is all about freedom and this scripture concerning the woman. How might we be encouraged to act on Sunday to provide hope and joy

Jesus reminds the Sabbath leader that, regardless of the day of the week, all of God’s creation must have access to God’s gifts of life – whether it’s the provision of water for God’s creatures (v.15) or manna on the sabbath for the Israelites in the wilderness

Jesus has taken the synagogue leader’s very argument, and its same scriptural source, and turned it against him. Jesus’ message is clear: "If the sabbath is about freedom, as your own passage from Deuteronomy clearly says, then it is entirely proper to celebrate the freedom of this woman from the bondage of Satan–yes, on the sabbath, even especially on the sabbath."

One might criticize Jesus for discussing the situation ahead of time with the Jewish leaders. However, as Jesus maintained last week , he came to cast fire on the earth and cause divisions.

How do we go beyond our bondages ? By forgiving those who have sinned against us, we are freed from bondage to resentments and feelings of revenge. By forgiving ourselves, we are released from continually beating up on ourselves for acting so stupidly or hurtfully. Forgiveness brings release and freedom. Thus, this text isn’t just about physical healing, but renewal that we all need.

Healing begins when people are seen as Jesus would see them:

• With unconditional acceptance
• With appreciation for their person and not their problem.
• With vision for their potential and not their limitations

The ending is significant going back to the growing confrontation with the Jewish authorities In Luke 6, the religious leaders depart from the synagogue trying to think of what to do with Jesus; and, they were furious (6:11). Their negative response will have major consequences later in the narrative. In Luke 13, the synagogue crowd rejoices at Jesus’ healing action (and teaching?). And, here, his “opponents” are disgraced. And that provides a greater motive for them in Jerusalem.

I. Theme – The universality of God’s invitation to wholeness and the difficulty of responding to it.

Woman set free from ailment

The lectionary readings are here or individually:

First Reading – Isaiah 58:9b-14 Psalm – Psalm 103:1-8 Epistle – Hebrews 12:18-29 Gospel – Luke 13:10-17

Today’s readings remind us of the universality of God’s invitation to wholeness and the difficulty of responding to it. Isaiah identifies some characteristics of the right relationship with God. The author of Hebrews reminds us that the trials we undergo, though painful, come from the hand of a loving Father who is training us in holiness. Jesus’ words and actions reveal the tension between God’s desire for healing and our need for genuine conversion in order not to hinder God’s plan.

We are all too often concerned about rules—either rules such as the Ten Commandments, which throughout tradition we have assumed were passed down from God—or unspoken rules in society, such as who is in and who is out, who gets to speak and who must be silenced. We become so consumed by rules that we forget the original reason for them. The Sabbath was a gift from God to the people, but some leaders had forgotten and made the Sabbath into following rules. Jeremiah didn’t think he could speak because he was only a boy, and only elders (being men) could speak in public, but God called him to do so anyway. God shows us time and again there is another way—when we love one another, show compassion, have mercy, and do justice for others—we are following God’s ways much more than following a list of rules. The writer of Hebrews shows us that Jesus fulfilled a rule—the rule of sacrifice—in order to break it forever. And so must we follow the rule—the law—of love, in order to break the chains that keep us from loving our neighbors as ourselves.

II. Summary

First Reading –  Isaiah 58:9b-14

Isaiah 58:9b-14 is from our second thread, showing how God’s promises are fulfilled through God’s covenant even when the people fail

Offering a classic example of empty religious ritual, this passage addresses Israel’s reliance on external practices of piety. Isaiah points out that many religious activities had become a form of manipulation. Through fasting, the people hoped to gain God’s approval even though the pious facade masked a mire of injustice and oppression.

Today’s verses are part of a longer section in which God redefines the role of fasting. An expression of humility, fasting offers the people an opportunity to do for others what God has already done for them. God had chosen to free the captives (52:1-3), feed the hungry (55:1-2) and bring Israel’s homeless back to their homeland (49:8-12).

True spiritual practice attracts God’s attention and results in a new exodus. Verse 8 is reminiscent of Israel’s deliverance from Egypt.  Isaiah would have us put into our mind’s eye the situation at the Red Sea, with God serving in the pillar of fire before Israel, and serving not only as the one who leads, but also as the one who takes up the rear guard. Given that context, Isaiah sees the remnant returning to the ruined and dark places of the past, which are now illuminated by God’s light.

The attitude of the heart and use of the tongue must also reflect charity.   The people are bidden to “rebuild”, “raise up”, “restore,” and “repair”.   The people must give more than food, clothing or shelter: they must give themselves. Instead of seeking their own pleasure, they must first satisfy the desires of the needy, finding their own desires satisfied by God (v. 11).

Light shines through us, and we become witnesses of what God is blessing, when we bless others. When we bring healing, we are known as “repairers of the breach” (vs. 12). God will bring restoration to the people who have faced utter destruction, when they bring restoration to others.

This is a description of God’s work that apparently supersedes the normal observance of the Sabbath.  It is more than the community’s work; it is God’s work.  It is a completion of the return from Egypt.

Psalm –  Psalm 103:1-8

Psalm 103:1-8 sings of God’s justice and blessings for those who seek God’s justice. God is the one who brings goodness, and God is the one who works all things towards justice for the oppressed. The psalmist sings of God’s blessings of love and mercy, the one who redeems life.

This hymn of thanksgiving is cast in very general terms, but verses 1-5, in which the psalmist speaks to himself, indicate that it may have come from an individual situation, perhaps of recovery from illness (vv. 3-4a). In verse 4, “the Pit” refers to Sheol, the place of the dead, who retain only a semblance of existence.

The psalmist compares his deliverance to that of Israel in the exodus (v. 7). He affirms the lord’s steadfast love for the covenant people and invites all of creation to join his song of praise.

What we are bidden to do, in this psalm, is not merely an external act of praise, but a deeply internal (Bless the Lord, O my soul) realization of God’s blessing.  The reasons are rehearsed, “he benefits,” “he forgives and heals”, “he redeems”, and “he satisfies” as the list of God’s interactions continues.  Verse 8 repeats Exodus 34:6, when God passes before Moses, shielding God’s glory,

Epistle-  Hebrews 12:18-29

Hebrews 12:18-29 contains a powerful metaphor, a blazing fire that cannot be touched. Recalling the burning bush in which God spoke to Moses, and the pillar of smoke that traveled with the Israelites out of the slavery of Egypt, we remember that the presence of God is near us and yet untouchable; beautiful and terrifying. Jesus has given himself for us, for a new covenant with God, bringing us closer to God and yet this action can never and will never be repeated. Jesus was a sacrifice we desired by taking him to the cross, and yet death was conquered through this act. The act of sacrifice is removed from worship forever. Jesus’ sacrifice ends all sacrifice.

The author presents us with two distinctly different visions.   He contrasts the revelation given to Moses at Mt. Sinai with the revelation given through Jesus, on Mount Zion, which represents the heavenly Jerusalem.  The first transports us to Sinai that rumbles and shakes with the divine presence.  What is seen and felt there is not touchable for it is the abode and presence of God.  The revelation at Sinai is characterized as one of fear, darkness and dread

 The contrasting vision is that of Jerusalem, and not just the earthly city, but the heavenly presence of promise.  If Sinai recalls the presence of sin and judgment, then Jerusalem is a sign of acceptance and righteousness. They join with angels, with “the firstborn enrolled in heaven” (perhaps the whole communion of saints, living and dead), with “the spirits of the just made perfect” (perhaps the pre-Christian saints). In this revelation of a new covenant, Jesus’ blood speaks of redemption rather than vengeance, which the shedding of human blood usually demanded.

A brief comparison in verse 24 is a delightful literary construct where the blood of Abel is compared with the blood of Jesus.  The results are the difference of condemnation and redemption.  The vision is continued with a sense of “words of warning”.  One is earthly, Sinai, and the other is heavenly, Jerusalem.  The author wonders, which one will we hear, which one will renew life and our praise of God?

As earthquake was an important sign of the revelation at Sinai, so it was also expected as an indication of the end of the world-order at the lord’s return. Thus the author quotes Haggai 2:6, emphasizing the Hebrew notion of the end of the universe (v. 26) against the Greek conception of its eternal and indestructible nature. God who is “a consuming fire” will purify the people.

Gospel –  Luke 13:10-17

In this reading, we discover the tension between God’s bountiful gift of salvation through Jesus and the human desire to control it.

The center of concern is the Sabbath, and the situation is one that used to be found in Galilee – teaching in the Synagogue  Both of these elements are combined here as a dramatic confrontation of Satan (the situation of the woman) and of the prevailing attitudes regarding the Sabbath.

Luke 13:10-17 contains the account of one of the healings on the Sabbath that Jesus conducts. Jesus is teaching in the synagogue on the Sabbath and heals a woman who is bent over, setting her “free” from her “ailment” (vs. 12).  The woman is bent over – she is a disfigurement of the perfection of creation, and as such becomes as sign of what Jesus intends to do about both sin and Satan.   Jesus’ compassion for the ailing woman, whom he identifies with the surprising description as a “daughter of Abraham,” spurs him to initiate a cure before she can even ask. The woman stands up and praises God.

But the leader of the synagogue can only focus on the action of Jesus that happened on the Sabbath, not the result of that action that was in healing and freedom for this woman. He is unable to understand that the healing is just as much a cause of praise as the religious observance required for the Sabbath day.

Jesus’ rebukes the man and reminds him that God’s desire for our freedom from bondage knows no limit and can never be restricted to times that we find convenient. Jesus’ healing acts invite us to see every place as a healing place and every moment as the right moment for creative transformation.  Providence is broadcast everywhere without limits or exclusion. To participate in God’s saving work on the Sabbath cannot violate the restrictions forbidding human work

Jesus doesn’t soften his warning that a time will come when it will be too late, too late to start caring about the kingdom, too late to come in. Those who have spent their lives dispassionately witnessing Jesus’ work, hearing Jesus’ call and benefiting from Jesus’ teaching without identifying themselves with him will be shut out. It is not enough to eat and drink at his table; it is not enough to hear his word.

When we take rules to the extreme, they are no longer about God but about control and power. Rules such as not having women speak in church, which was probably a specific cultural context for the early Christians in certain communities—rules like these are not about following God’s ways but rather about controlling who gets to preach and lead in a church. We’ve lost the meaning behind them completely. We become so concerned about rules we fail to actually do the right thing.

This a shift of mood in the gospel from last week’s Luke 12:32-48. That passage begins with a beautiful theme of blessing for the crowd. “Do not be afraid, little flock” to this week’s “Do you think that I have come to bring peace to the earth? No, I tell you, but rather division!” Now there’s a shift ! 

When he is with the crowd, strangers and foreigners, he proclaims the Good News of God’s unconditional acceptance and universal compassion. When Jesus is with the disciples, his teaching is far more demanding and often blunt.

Contradicting the angels’ promise of peace on earth at his birth in Luke 2, Jesus emphatically denies that he’s come to bring peace. Instead, he claims to be the bearer of discord and fragmentation. As he journeys toward Jerusalem, Jesus becomes a source of conflict and opposition when he lays claim to startling forms of authority and power. His words are marked with a sense of urgency and intensity. The road to Jerusalem, after all, leads to a violent confrontation with death.

"Fire Window" – National Cathedral, Washington

This week’s gospel can be divided into three parts :

1 In verses 49-53, there are three images – casting fire, baptism/immersion , division of family members

At least with the first two images, fire and baptism, Jesus’ is distressed that he hasn’t completed these tasks. By placing this saying in the midst of the journey narrative — Jesus is on his way to Jerusalem but not there, yet — Luke may be indicating that the completion of these tasks takes place on the cross in Jerusalem when he is "immersed" into death, or, in a broader sense, his immersion into the passion/suffering events that take place in Jerusalem

Jesus explains the way in which His coming will “cast fire on the earth.” He also expresses an eagerness to get on with the process of bringing fire to the earth. This “fire” has implications for the family, but not those which we would prefer. The coming of Christ will cause great division within families, driving wedges between those family members between whom we normally find a strong bond.

What is this fire ?

One possibility of the “fire” of which Jesus spoke is the same fire about which the prophets, including John the Baptist, spoke—the fire of divine wrath. When Jesus said that He had come to “kindle a fire” – the outpouring of God’s wrath on sinful Israel/ His death on the cross would set in motion a series of events, which will eventuate in the pouring forth of God’s divine wrath on sinners.

Another possibility is to consider the phrase “begin on fire” to refer to someone who is passionate about something. We need to get rid of things that exploit and do not sustain us (such as poverty, racism, disease). Redemption can come only when those systems are shattered and consumed by fire and we rebuild based on a different set of values. Business as usual means injustice and death. Thus, life can not flourish with a crisis which is God’s presence.

Thirdly, it can also speak to Jesus transformation – from man to resurrected individual and the change. His purpose was to become a sacrifice for our sins and his baptism was the crucifixion. His death on the cross would set in motion a series of events, which will eventuate in the pouring forth of God’s divine wrath on sinners and the creation of the church

One needs to separate the idea of “means” and “end” in this passage . The difference is, on the one hand, that between “then” (heaven, the kingdom of God) and “now.” “Peace” is the end, but a sword and division is the means. “Life” is the end, but death—our Lord’s death, and the disciple’s “taking up his cross” is the means

Dietrich Bonhoeffer wrote from his German prison cell in 1944 about the violence which destroyed the sense of fulfillment of life for him and the long isght of history. Out of this painful experience came a profound insight, part of his Daily Meditations from His Letters: “This very fragmentariness may, in fact, point toward a fulfillment beyond the limits of human achievement."

What is this baptism ? This part of the scripture refers to Jesus himself and not his followers. Not immersion in water but tis baptism is clearly the death which He would die on the cross of Calvary. He is being cleansed for a purpose . His purpose was to become a sacrifice for our sins and his baptism was the crucifixion. It can refer also to his mission against the structures of the world about which he is “stressed” since it will lead to his own death. Yet, there is relief when it is over.

The division which Jesus speaks of here has several interesting features. Following Jesus is more than just affirming his message – it is teaching of action which has its consequences. First, there is a division which occurs within the family.

-father against son 

-mother against daughter 

-mother-in-law against her daughter-in-law  

Peter Wood speculates that Jesus may have meant, 1. Conflict within the order of Rome, the cult of the emperor. 2. Conflict within Jewish families with the importance of the mother determining who is Jewish. 3 Conflict within entities themselves such as within believers, or today within churches,

Second, there is a polarization which is described, so that it is not “one against one,” or to follow the imagery established by our Lord, “one against four,” but “two against three” and “three against two.” All these numbers don’t divide evenly. Is this the origin of “being at odds with someone”?

Those who have come to faith in Christ will join together into a new kinship, while those who have rejected Christ will also find a new bondage, a new basis of unity, in opposition to Christ

As Phyllis Tickle writes, “All change – even Good News change – will cause conflict and grief for the simple reason that all change – even Good News change – means giving up / losing something, and it means valuing one thing over another.” Out of the old traditional family comes a new family of believers. This was a challenge to the biological family in that time, extremely important. You risk being cast out – an extraordinary demand.” You risk your own baptism on the cross.

Jesus warned that those who make a commitment to him will be persecuted, that a commitment of faith also means that our attitude toward material possessions must change, and that moral responsibilities must be taken with even greater seriousness. Because our commitment to Christ shapes our values, priorities, goals, and behavior, it also forces us to change old patterns of life, and these changes may precipitate crises in significant relationships

2 In verses 54-57, Jesus speaks specifically to the multitudes, pointing out a very serious hypocrisy. He reminds them that while they can forecast tomorrow’s weather by looking at present indicators, they cannot see the coming kingdom of God as being foreshadowed by Christ’s first coming.

The illustration seems to point to the weather patterns in the Near East. The Mediterranean Sea was to the west and winds from that direction brought rain. The desert was to the south and winds from that direction brought heat.

He calls the religious leaders hypocrites. He criticized them and also his hearers about their lack of ability to perceive spiritual realities around them. Why, then, could these people, skilled at reaching conclusions about the weather, not come to the conclusion that Jesus was the Messiah, based on the voluminous evidence, all of which conformed perfectly to the predictions of the prophets?

You can look at this in another way and see the implications of our own lives. It is time to check the direction of the wind and let that determine the course of action. We tend to let the insignificant dominate our attention while miss or ignore the significant. Our actions help to determine the future as natural consequence follow from the weather

3 Verses 58 and 59 conclude the chapter by making a very personal and practical application. Reconciliation with their opponent needs to take place prior to standing before the judge.

I. Theme –   The connection between speaking out for God and making enemies

National Cathedral – “Fire Window”

The lectionary readings are here or individually:  

First Reading – Jeremiah 23:23-29
Psalm – Psalm 82
Epistle – Hebrews 11:29-12:2
Gospel – Luke 12:49-56 

Today’s readings recognize the connection between speaking out for God and making enemies. In Jeremiah , God denounces those false prophets who tell lies in God’s name. The author of Hebrews urges believers to accept hardship as a divine aid to discipline. There are no guarantees that the faithful will thrive. They may be the objects of persecution and violence, but even in adverse situations, their hearts and minds are focused on God’s realm. This may minimize the emotional impact of persecution. Jesus warns that his ministry will bring a time of spiritual crisis.

When we ignore the poor, when we turn away from the cries of injustice in this world, we turn away from Jesus himself. In Jesus’ day, the religious hypocrites would claim to follow God’s ways but had no concern for the very ones God declared concern for through the prophets. To this day, we end up being concerned more about right belief and right doctrine than how we live out our faith. When we look to the prophets and to Jesus, we see God hearing the cries of the poor, the widows and the orphans. We see Jesus eating among the sinners and tax collectors and the prostitutes. We hear the rejection of Jesus by others being a rejection of God’s love for all people, but especially the marginalized and outcasts. This same rejection happens today—we fashion Jesus into being concerned about right belief, when Jesus seems clearly to be concerned with how we love one another. We continue to miss the mark, transforming a love for all, especially those on the margins, into a love for a few who are obedient to a set of rules.

In the maelstrom of conflicting positions and cultural divisions, Jesus challenges us to interpret the signs of the times. Awareness opens us to see the connection between injustice and violence and consumerism and ecological destruction. The causal network has a degree of inexorability: although we are agents who shape the world, we do reap what we sow.

II. Summary

First Reading –  Jeremiah 23:23-29

Jeremiah began his prophetic ministry in 627 BC, and ended it about 580 BC. His career spanned the period culminating in the Kingdom of Judah’s final defeat by the Babylonians, the destruction of Jerusalem and the burning of the temple, and the exile of the major part of the population. In the time before the final defeat, some prophets advocated resistance while Jeremiah counseled submission to Babylonian rule as being God’s will.

Jeremiah was blunt about what was right and what was not, and he suffered at the hands of the powerful because of his outspokenness. Judah’s defeats at the hands of foreign enemies were the result, Jeremiah insisted, of the bad faith of the king and other leaders among the people. This and similar statements seemed seditious to some. They were still reluctant to kill him outright, so they got the king to order Jeremiah thrown into a pit and kept there. Then someone else got the ear of the wishy-washy king, and successfully argued for Jeremiah’s release

In these passages, Jeremiah ponders what it is that constitutes true prophetic work, and determines that it is proclaiming the word (of God) faithfully. . Jeremiah’s 23^rd chapter is a compendium of commentary on the work of the prophets. They are compared to evil shepherds, and liars.

Jeremiah 23:23-39 shows God’s faithfulness through the covenant with Israel. Through Jeremiah, we are reminded that our God is a God who is close to us, not far away. Our God is the creator, the God who is faithful to all of creation. Many of the prophets in Jeremiah’s day have gone astray and just prophesy what the people want to hear, but the true prophet will speak in faithfulness. Though this passage may seem dark words from Jeremiah, we are reminded that God continues to be faithful, God continues to be very near, and God’s word is like fire that purifies, a hammer that breaks through the rock of stubbornness, the rock of oppression.

God is fully aware of the activities of these false prophets and brings them to judgment. God is no local deity easily hoodwinked, but transcendent and omnipresent. God is not revealed in dreams, but in visionary experiences (the classical prophetic tradition distinguished strongly between dreams and visions). God’s word does not result in the forgetting of God’s name. Its impact is challenging, not soothing. The final result is never complacency but radical obedience.

Psalm –  Psalm 82

Psalm 82 shows that God is the God of justice. This psalm celebrates Israel’s God as the ruler over all the nations and their protective deities

This psalm assumes a heavenly court of other gods, in which God cries out for justice against the unjust gods. God removes their power, making them powerless, and instead gives power to the powerless ones, the weak, the widow, the orphan, and the needy. God is the God of the oppressed, the God of the marginalized, and God will not rest until they receive justice.

The psalmist sees justice as being foundational. It is justice that allows the earth “to be” – “all the foundations of the earth are shaken”, when justice is not allowed to have its way. Even God’s own realization is shaken. “I thought that you were gods”. Now there is a different understanding on God’s part. “You shall die like mortals, and fall like any prince.” The powers that were thought to rule life are found to be wanting. It is God who will rise and judge the earth.

Epistle-  Hebrews 11:29-12:2

This letter was written for the sake of Jews who had become Christians, and who were promptly rejected by other Jews. Kicked out of synagogue and cut off from family and old friends, from the comforting rituals and institutions they had known, these folks needed their faith bolstered

The letter to the Hebrews bolsters the faith of Jewish converts who missed the rituals and institutions of Judaism. The author wants his audience to think of themselves as athletes in a race in a stadium. The fans cheering for them are ancestors who struggled for the faith in the past. Jesus, on the other hand, is not a cheering witness, but the supreme example. The sentences describing his fidelity are not just images; they’re strong and direct statements

The author recalls examples of faith from throughout Israel’s history. He recalls the experience of the early Israelites during their exodus from Egypt and their trek through the wilderness to the promised land. He alludes to the Judges, the kings and the prophets whose faith provided and protected the nation. Many were rejected and killed for what they believed in. These heroes of the faith, these witnesses give us strength and hope. Through many trials and persecutions, these ancestors persevered because of their trust in God. However, they “did not receive what was promised,” because God had an unexpected surprise in store through Jesus, who will be the perfect model of faith. Ultimately it is Jesus who gave himself for us, who let go of himself to die and live for us.

Verse 12:2 is a brief hymn, summing up Christ’s work as model and perfecter of faith. Christ sets up the race, an appropriate Hellenistic model, as the metaphor for life. That life might include difficulties is exactly the connection that the author wishes to make with the life of Christ Jesus voluntarily submitted himself to suffering and in turn reaped the reward of resurrection and exaltation to the place of honor at God’s right hand. His example is the model for any suffering that we might need to endure in order to arrive where he, as leader, has gone before us

Gospel –  Luke 12:49-56 

Today’s gospel reading again expresses the sense of imminent crisis in Jesus’ own ministry and in the life of the nation. There are two central images.

Jesus speaks of his ministry, through which he intended to reveal and establish right relationships, as being “to set the earth on fire.” Fire is an apt image of God’s transforming presence because it leaves nothing that it touches the same as before. Fire destroys but with it also purifies. A second image is baptism in which water can be death or life.

All of these images are pointing to the passion, and this aspect will serve as a dividing point for many. Jesus speaks to the difficulty of God’s judgment, that people will become divided because of it, even within the family, even within what is supposed to be one, units of sometime comfort and closeness.

Jesus has come to reconcile all people to God, but that reconciliation will cause some to reject God. There are those who cannot accept a God who accepts and loves all people. They will reject Jesus, and in turn reject the very God who loves them. And those who do reject Jesus do not understand what they are doing, they do not understand the signs of the times for them.

The peace Jesus has come to bring by establishing right relationships demands a complete revaluation and transformation of oneself and one’s relationships .
 

Our verses are part of a larger context of “Readiness for the Coming Judgment” from Luke 12:1-13:9. This section started last week with the parable Fool and will last until Aug 25.

Jesus is in the presence both of his disciples and the large crowds (12:1). He appears to be speaking primarily to the disciples, though within earshot of a large number of people. Even though teaching the disciples, “someone in the crowd” is able to interrupt with a question. Though speaking directly to the inner circle of the movement, Jesus’ teachings are also “overheard” by a large number of people.

This week, he follows the parable of the rich fool (12: 13-21) with exhortations to live without anxiety. Worry about food or clothing is unnecessary in light of God’s providence. “The nations” worry about such things–that is to say, people who think and act in light of the dominant culture’s assumptions will find themselves riven with uncertainty and anxiety.

Basic summary – In the declaration of paragraph one, Jesus puts his hearers at ease. God wants to give you the kingdom where he lives, with pleasure. So you can get rid of  your possessions and give alms to the poor because your investment is in the kingdom of the heavens. Do this because wherever you invest your life is where your attention will be.

The master is coming soon to celebrate his victory and even his slaves will be blessed in this celebration. The master will serve the slaves the only condition is the slaves must be awake and recognize him when he knocks at the door. It might even be in the middle of the night so vigilance is necessary so as not to fall asleep and miss the arrival of the master. Bill Long in 2007 comes with the key focus of this passage

There are three ever-more-difficult commands that Jesus gives his disciples.

(1) Banish Fear (v.32);

The context in which this passage opens is where Jesus is teaching about worry. He knows the human tendency to be concerned with material goods and the shape of our lives, but Jesus resolutely tells us: “do not worry about your life, what you will eat, or about your body, what you shall wear” (v. 22). Why not? Because the ravens neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them (v. 24). Since we are of much more value than ravens, God will so much more take care of us.

Fear erodes our creativity, occupies our mental space, distracts us from enjoying the true beauties all around us, and ultimately shortchanges us. We tend to be pre-occupied or even obsessed with having “enough” money or resources on which to live. We miss the details around us we don’t recognize the beauty of the lilies of the field, or the arcing flight of a bird. IT grips us

“Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom.” We are called a “little flock,” a term of endearment also present in Ezek. 34 and other Biblical texts. God’s pleasure is to give us the “kingdom” (i.e., the presence of Jesus), but we are worried about our clothes, our money, our bank account and assuring our future economically

So, how do we get rid of this fear? Find out what your heart says is your true love. Let the sound created by fear (“I need to do X and then Y and then obtain Z and be vigilant on this deal and that investment and that sale”) gradually be subsumed by a greater “sound”–the sound of you listening to the alluring music of love.

What is it that you truly love, that you would give yourself to in a moment if you had the courage to give yourself that moment? Perhaps you don’t even know what this is because you are so wrapped up in the life of fear that you don’t even permit yourself the “luxury” to think of what life would look like without being consumed by “what you should wear” or “what you should eat” (to quote Jesus). But when the noise stops and the glitter fades for the evening, what is it that your heart craves? Does it desire to explore other cultures? To learn a skill? To gain certain knowledge? To serve in some capacity to others? To move to a different region? To put on a different “persona?” Fear keeps us from doing these things

(2) Sell Goods (33-34); It doesn’t say that we should give everything as alms; it just emphasizes the getting rid of the possessions. But the larger point ought to be clear. The disciple’s true treasure trove is in heaven. That is where our “value” is; that is where heart also should be. It also seems quite ironic that we build up a treasure in heaven by giving away money on earth

The proper use of one’s abundance is to give them away or share them (or the money received from selling them) for the common good. in the first century, it was believed that there was a fixed and limited amount of wealth. If someone gained wealth, someone else had to lose it. They didn’t believe that everyone becoming wealthier. Malina and Rohrbaugh (Social-Science Commentary on the Synoptic Gospels) state: “Acquisition was always considered stealing”. So, if the poor were to escape their poverty, it would have to come from the wealthy sharing their possessions. In essence, the wealthy would have to become poorer if the poor were to gain some wealth.

So this is more than just throwing a donation to the poor, it stems from being merciful to those in need.

Jesus is controversial because he breaks the connection between giving and receiving (that is, you give without expectation of return), so he is controversial here because he suggests that one’s true value in life has little to do with one’s “net worth.”

It is to cut ourselves off from that system of values which dominates the world in which they lived and we live Jesus’ words in v. 34 are memorable–“for where your treasure is, there will your heart be also.” Note that he doesn’t say it the other way around. The actual location of our physical “treasure” is where our heart is. By definition. That is why we need to “sell off” our holdings and give (some of) it away. Because if we keep the treasure, the things that demonstrate our economic wherewithal, that, by definition, will be where our heart is.

(3) Be Alert (v35-40).

The emphasis of the passage is that the master’s coming is certain but the timing of the coming is uncertain. Thus, be always ready.

We are overwhelmed and inundated with loads of information all the time. We are tugged in multiple directions by people and demands on our time and our hearts. But what Jesus’ message about alertness and readiness says to me today is that we need to do all we can to establish and maintain a focus in life. The focus Jesus wants to exhort us to is captured nicely in Matthew’s Gospel: “Seek first God’s kingdom and righteousness and all these things will be added to you” (Mt. 6:33).

As Christians, we have been given a great deal – a lot of it on trust. Our faith is given to us as a treasure for heaven – but we don’t always cherish it as one. We know that our lives – our gifts – our families are all treasures – but, again, we don’t always give them the respect and love they deserve. We don’t spread them to others

Do you enjoy all that you were given? Did you make time for all the good things God wanted you to experience? Did you take it for granted? Did you share the good things I gave you on trust with other people so that they could enjoy them too?

Jesus then used two parables for anticipation: the waiting servants [12:36-38] and the watchful homeowner [12:39]. The parable of waiting servants had two additional images that referred to the heavenly feast. First, the servants waited for the master to return from the wedding banquet. Such a feast had overtones of the Kingdom, when God would dine with his people (see Luke 5:34 and 14:16-24). Second, the master would return to serve the servants a great feast! (The leader as servant model was standard in the Christian movement. After all, Jesus did wash the feet of the apostles at the Last Supper in John 13:1-20.)

Part of our preparation is self-examination — hearing again John’s cry of repentance, to prepare ourselves for the coming of the Lord. Part of our preparation is humility — letting ourselves be served by God — recognizing that we are “seeing God’s salvation, which God has prepared in the presence of all peoples” (2:31). Jesus elevated service to a function of great privilege and honor.

Being prepared for his future coming, means receiving his comings to us through these means in the present. In a sense, being prepared is to let him prepare us for the coming. Refusing these means may be like the Samaritans or the slave in 9:52 and 12:47: Unwilling to receive Jesus on his terms;

Notice, this scenario matched Luke’s world view. After his resurrection, Jesus rose into glory at the Ascension (Luke 24:50-51 and Acts 1:9-10). This was his wedding feast.

The early Christian community expected his return at any moment as King and Great Judge. Then, he would reward the faithful (i.e., he would serve the servants). The heavenly wedding feast and the future feast of the Kingdom were glimpsed in the Eucharist, where the Lord is fully present and received by the faithful, but not as yet clearly seen. In this parable, Luke demonstrated the ideal attitude of those who gathered for fellowship on the Lord’s Day: celebrate his presence (the heavenly banquet) and actively await for his coming (the Kingdom feast) by serving each other. Those who celebrated this way were truly blessed!

I. Theme – Understanding our Heritage and Putting our Trust in God

The lectionary readings are here or individually: 

First Reading – Genesis 15:1-6
Psalm – Psalm 33:12-22
Epistle – Hebrews 11:1-3, 8-16
Gospel – Luke 12:32-40 

This week’s readings help us to understand our heritage of faith and to strengthen our trust in God. In Genesis , Abram puts his faith and his family’s future in God’s promises. The psalmist sings the praises of the sovereign Creator God. The author of Hebrews gives examples from salvation history of the faith that pleases God. There is a sense of urgency about the parables in the gospel for today. Jesus admonished his followers to be ready for action: “Be dressed for action and have your lamps lit; — Luke 12:35 . Jesus cautions his disciples to live in a manner that reflects the imminent possibility of his unexpected return.

This would have reminded them of the instruction for celebrating the feast of the Passover. At the time of the exodus, when they escaped from slavery in Egypt, they had been told to be ready to move without notice. This urgent readiness was then remembered in the way they celebrated these great events in the Passover every year: so we have the instruction on how the Passover meal was to be eaten hurriedly, in the book of Exodus:

This is how you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it hurriedly. It is the passover of the LORD. — Exodus 12:11

The Jewish people were used to recalling these directions in scripture every year and would easily have recognized the same idea in the teaching of Jesus about the coming to the Kingdom of God:be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. — Luke 12:36

Today’s readings remind us to seek God’s realm in and beyond our daily responsibilities, and to consider constantly the need to give up certain types of security to be faithful to God’s presence in the persons in front of us and across the globe. We may have an uneasy conscience at times and this is good news, for such uneasiness invites us to mindfulness and intentionality, and reflection on what is truly important in the course of a day and a lifetime.

“See, the eyes of the lord are upon those who fear him, upon those who hope for his kindness” (Psalm 33: 18). The Spanish-speaking and Native American peoples have a lovely yarn craft called “Ojos de Dios” or “God’s eyes.” It symbolizes God’s beneficial watchfulness over us.

However, God’s all-seeing, ever-present eye is not a comforting thought to everyone. In order for this to be a soul-warming concept, we must have an understanding of the true nature of God. As the psalmist says, we must be among “those who hope in his kindness.” To those who await only God’s judgment, the thought of God’s eye upon them is threatening rather than comforting.

The opposite of faith is fear. Jesus’ exhortation, “Do not be afraid any longer, little flock,” is really an appeal to trust God. Trust and love go together. In our human relationships, we know that we trust more where mutual love exists and trust the least where there is no love. We are told that, “There is no fear in love, but perfect love casts out fear; for fear has to do with punishment, and whoever fears has not reached perfection in love” (1 John 4:18).

It has been said that every human being responds to God’s existence, either in fear or in love, that is, to judgment or salvation. When we have grasped the good news of God’s steadfast love towards us, the lord becomes our help and our shield. That God’s eye is upon us is our most supportive thought. We can never be lost or alone because God sees us in all times and places. God’s love will provide for us and reward us as we seek God’s will.

We seek God’s will because we are certain that it is our Father’s good pleasure to give us the kingdom. We trust God’s perfect love, and this casts out our fear. We have confidence for the day of judgment. When the lord returns, our lamps will be burning brightly for the celebration that will be like a marriage feast. Hearts that have held the treasure of Jesus’ saving love will tremble with joy at his appearing.

Seeking the kingdom is a tough road and we cannot get caught up in our own world, We are reminded that we may not see the fulfillment of God’s promises in our lifetime. All too often, we put our own worldly hopes and dreams in front of God’s promises, believing that God fulfills promises by blessing people with wealth, health and happiness. This could not be further from the Gospel of Jesus, who told the rich to sell all they had, who told the disciples not to take more than they could carry and to rely on the generosity of others, who told us all to become first we must become last of all and servant of all. This is what Jesus has called us to do—to seek eternity, we must not be wedded to the wealth and success of this world, for it will fall away. Our lives are a witness to the future: did we seek to live for Christ by living for others, or did we seek to live for ourselves?

II. Summary

First Reading –  Genesis 15:1-6

At this point in the book of Genesis, the perspective changes from the story of humanity (Genesis 1–11) to the story of a specific man, Abram (Genesis 12–23), and through him and his offspring, to the story of a chosen people.

This is one of several times in this liturgical cycle that we meet both Abraham and God in a discussion about the future of Abraham and his tribe. A couple of Sundays ago it was the vision and visitation at Mamre, and this morning the discussion embraces Abraham’s worry of having no heir. The verse begins with a prophetic cast: “the word of the Lord came to Abram.”

Today’s reading repeats the earlier promise of posterity to Abram (12:1-3, 13:16). Because of his childlessness, Abram was relying upon the custom of adopting a child born of a slave as his heir. He and Sarai are very old, and Abram is concerned about the continuation of his legacy—a common concern of his day and throughout Biblical history, and even in parts of the world still today—how property is passed down becomes the main concern of one’s existence, because it isn’t very long. Abram needs an heir, and it doesn’t appear Sarai will be able to have a child. But God promises Abram and Sarai that their needs will be met, and their descendants will be more numerous than they can count. It is a promise that they did not see fully realized in their lifetime, but were given a glimpse of their future with hope.

In response to God’s promise of descendants, Abram “believed the lord,” that is, trusted God. This put him in the right relationship to God, that of “righteousness.” Abram recognizes God’s promise as valid, and this interaction indeed makes it absolute fact. This attitude and relationship then become the basis for righteous deeds.

Psalm –  Psalm 33:12-22

This psalm was probably recited at the great autumn festival of Tabernacles, which celebrated both the creation and the history of Israel. Psalm 33:12-22 is a song of blessing for those who follow and trust in God.

Its opening verses (not read this morning) indicates that this psalm is indeed a hymn, sung with musical instruments. The psalm is stretched between two points of view: a national one “the people he has chosen to be his own” and a more universal view, “he beholds all the people in the world.”

It is introduced by a call to the congregation to praise the lord (vv. 1-5). Then it praises God as Creator (vv. 6-9) and as the lord of history (vv. 10-19). What is contrasted in the poem is the might of God and any potential might on the part of humankind – “no king can be saved by his mighty army.” God’s power is more subtle, not like the sheer power of the horse. God’s power is made manifest by the word that God speaks.

Verses 20-22 are a concluding confession of trust. The breath that makes the word is like unto the “soul” (literally “the life breath”) that awaits God. It is in this connection of life – the Creator to the created – that trust is found.

The psalmist knows that God’s word and works are unchanging (v. 4) and that God delivers the chosen people (vv. 12, 18-19) because of the covenant promises. When we put our trust in worldly powers, they will fail us, but God is faithful. God is the one who made all of creation, why do we look to created beings to save us? God is the one we wait for, who will be faithful in the end.

Epistle-  Hebrews 11:1-3, 8-16

Today’s reading begins a four-week sequence of readings from the letter to the Hebrews. Despite its title, very little can be known for sure about the author or the audience. The book is much more like a theological treatise with a strong pastoral emphasis than like a letter. The author calls it “my word of exhortation” (13:22). It may originally have been a sermon or series of sermons put in writing for the benefit of those who should have become leaders and teachers (5:12) of their congregation but who have become discouraged (10:32, 12:12), perhaps by persecution (12:4).

He refers to the Greek version of the Old Testament (called the Septuagint) and employs the terminology of Greek thought as it had been adapted by Jewish philosophers who applied Platonic concepts to Judaism. Both author and audience seem to belong to the generation of believers after the apostles (2:3, 13:7).

The readers were fretting about promises that God seemed to have withdrawn. The readers were Jews (Hebrews) who had come to believe in Jesus as the fulfillment of their Jewish hopes. This got them ostracized from the institutions (sacrifices, priesthood, rituals) of mainline Judaism. To bolster their faith, the author writes a complex treatise showing that their new life in Christ more than compensates for what they have lost, and the promises to which they are now heirs exceed the promises of old.

In the main body of the letter the author has established the superiority of Jesus to the prophets, to angels and to Moses; the superiority of Christ’s priesthood to the Levitical priesthood; and the superiority of Christ’s sacrifice offered for all time in the heavenly sanctuary to the repeated sacrifices offered on earth by the levitical priests. Given that reality, he can exhort his audience to perseverance.

Today’s reading is a roll call of Old Testament examples of faith, particularly those of our ancestors, of Abraham and Sarah. A wealthy but childless pagan in Ur of the Chaldees (modern Iraq), Abraham heard the voice of God summoning him to a different land, where God promised to grant him many descendants. Despite obstacles and setbacks, Abraham stayed obedient, “for he thought that the one who had made the promise was trustworthy.” (There’s a sentence to emphasize in your proclamation.)

The ancestors are praised for believing unfulfilled promises “Faith is the assurance of things hoped for, the conviction of things not seen” (vs. 1) and we are reminded that Abraham and Sarah did not see the fulfillment of God’s promise to them, but had a glimpse through the birth of their son, Isaac. The narrative of Abraham and Sarah invites us to be risk takers, willing to go forth with only a dream to guide us toward God’s far horizons. This elderly couple gives up everything secure to follow a promise.

Faith is an active attitude that, based upon past experience and outward signs, makes a present and vivid reality out of the future and the unseen. It’s about trust – the trust in the reality of the relationship with, and the promises of, God is especially exemplified by Abraham.

So we must live with this faith: God has promised us a future with hope, God has given us the hope of eternal life through Jesus the Christ. But we may not see the fulfillment in our lifetime, but through our faith, we leave a legacy for future generations. When we are faithful, future generations will look upon our faith and find endurance, and may even see the promises made to us fulfilled. So don’t lose heart.

Gospel –  Luke 12:32-40 

Today’s sayings and parables are told in the context of imminent crisis. The climax of Jesus’ ministry is approaching and with it the judgment of Israel. Thus the time of trial for his disciples and the time of decision for all is also at hand. The disciples are to trust their welfare to God, who is the source of their security.

Luke 12:32-40 contains a brief parable about being ready and waiting for Christ to come in a new way. Paired with the parable of the Rich Fool from last week, we once again are reminded that living for the ways of the world is foolish.

The parable of the doorkeeper gave the early Church a way to think about the delay of Jesus’ second coming and the need for constant watchfulness because of his unexpected return. The critical point for decision, whether met in Jesus’ ministry, in his death and resurrection, or in the expectation of his return, confronts every listener.

So what shall the faithful Christian do? First of all, “have no fear”. The promise from God is that the kingdom will be given to those who believe. What follows are two images: be properly dressed for action and movement, and take a flashlight, ready to move and to see when the Bridegroom comes. We are called to expect the unexpected. It requires attentiveness, willingness to launch out on a moment’s notice, and the possibility that we have to become downwardly mobile for the sake of following God’s vision

Luke will move in coming chapters to the foreshadows of the Passion and the events that will disturb the disciples. However, for the “Son of Man” to appear, we must be ready to accept the coming at any time. Stuck at the end of the first paragraph of this reading is a pithy bit of advice. Understanding what we really treasure is a clue to what we will be ready and willing to do. If the heart is to guide us, it must be the heart of Christ.

For starters, this text – and the others – calls for an examination of conscience to determine what is truly important to us. The hour and moment of God’s coming may or may not conflict with our other responsibilities. It may not represent a sharp break, but it will call us to perceive our responsibilities from a different perspective

Living for our own gain, our own success, our own wealth leads to ruin. One fault that many Christians have is that we believe in life after death, and so we live this life as if it was completely second from the next. Instead, Christ proclaims eternal life, in that our lives lived now prepare us for eternity. Christ tells us to be last of all and servant of all. Christ tells us to store up treasures in heaven, not worldly pleasures. Unfortunately, many have missed this message, living for the moment, ignoring the ones who need to be served, and instead, expecting to be served ourselves.