Holy Textures

Matthew 21:23-32

It is we who are sitting in church who SAY (and sing and pray) many things. But this text puts the focus on what we actually DO. Just exactly what is it that we do after we leave church on Sunday? Ouch.

Year A
Pentecost 15
September 25, 2011
Sunday Between September 25 and Octoberber 1 Inclusive
Proper 21, Ordinary Time 26
Worldwide Communion Sunday between October 1 and October 7 inclusive. 

Read the passage at the bottom of this post: Matthew 21:23-32, The Message   or   Matthew 21:23-32, The New Revised Standard Version (NRSV).

Click here, Matthew 21:23-32, for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "."

Today's text ought to make all of us who are in church very nervous.

It would be a misreading to hear this text as Jesus condemning Jews and Judaism. Instead, if we ask, "Who would be the chief priests and elders today," the answer is, "Us!" For we are the religiously observant people today. We are the ones who go to church. We are the ones who read our bibles.

Matthew 20:1-16

Where 2 or 3 are gathered together - in families, friends, or church - the challenge is always: How will we deal with envy when God is generous with some but not all.

Year A
Pentecost 14
September 18, 2011
Sunday Between September 18 and September 24 Inclusive
Proper 20, Ordinary Time 25

Read the passage at the bottom of this post: Matthew 20:1-16, The Message   or   Matthew 20:1-16, The New Revised Standard Version (NRSV).

Click here, Matthew 20:1-16, for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "."

This text is another parable on the Kingdom of Heaven.

As is often the case, the parable focuses on the survival concerns under the reign of the present ruler of those who are the poorest and most vulnerable: food, daily wages, protection, etc.

As is the case today, daily labourers were among the poorest. The denarius, the usual daily wage, was just enough to buy food for that day. No work that day meant no food that day.

Matthew 18:21-35

Jesus is calling us to give up calculating offenses and forgivenesses; and instead to have a forgiving heart; a forgiven heart; a heart for forgiveness. This is a shift of ATTITUDE. But it is not an "anything goes" attitude. Forgiveness actually stands FOR some things; and therefore, does NOT stand for everything.

Year A
Pentecost 13
September 11, 2011
Sunday Between September 11 and September 17 Inclusive
Proper 19, Ordinary Time 24

Read the passage at the bottom of this post: Matthew 18:21-35, The Message   or   Matthew 18:21-35, The New Revised Standard Version (NRSV).

Click here, Matthew 18:21-35, for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "."

The previous passage, Matthew 18:15-20, outlines a detailed process for resolving conflicts WITHIN the community. At a minimum this should give us a heads up that there will be conflict within the church. We will fight. There is no question of that. The question is: How will resolve conflicts? (We will resolve conflicts, won't we? Not just hold silent grudges for the rest of our lives. Just asking.)

Good old Peter can see a loop hole in the advice Jesus gives.

This is good advice Jesus. But what should we do if the offender DOES listen, and there is reconciliation. But then they do the same sin again. And reconcile again. And sin again. And again. How often should I forgive?

The answer Jesus gives, "Not seven times, but, I tell you, seventy-seven times," is like saying:

Forgive them until it works.

That is, "seventy-seven" is an exaggeration not to be taken literally.

This particular teaching is very problematic for everyone who is in an abusive relationship.

Taken by itself, it implies an abused woman should never stop forgiving her man no matter how many times he beats her. This is not what Jesus means.

Jesus does not want anyone ever to get beaten up. Jesus wants all beatings to stop. And Jesus wants for the cycle of violence that leads to beatings to stop.

This is a case of Jesus wanting us to forgive the sinner but not the sin. "Yes, I forgive YOU, but not the violence. For the relationship to continue, the violence must stop. And even if the relationship does not continue, my heart will be in a state of forgiveness, not fear / anger / resentment / etc."

While it does not directly address this specific concern, the parable that follows touches on this issue.

Once again Jesus uses exaggeration to illustrate his point.

According to Bruce Malina (Page 95, see footnote below.), a "talent" was equal to 6,000 denarii; and a denarius is the coin used to pay for one day's labour. So one talent is approximately 20 years of labour. Which makes the slave's debt about 200,000 years of labour. So when the slave falls on his knees and begs for "patience" from his master, he is making an impossible request.

Nonetheless, the Lord opts to demonstrate the extent of his honour by forgiving the large debt.

However, by turning around and not forgiving an insignificant amount owed to him, the forgiven slave, in effect, mocks what the king has just done. Instead of reflecting the honour of his Lord, the slave dishonours his Lord by his mean-spirited behaviour.

When it is brought to the King's attention what has happened - and especially, what people are gossiping about his servants - he is angry. The behaviour of his servant is a direct reflection on the honour of the King. And in this case, the servant's behaviour has brought shame and dis-honour to the King. And so the King responds in a way to restore his standing - the hard-hearted slave is sent away for appropriate punishment.

Notice here that the slave is NOT forgiven "seventy-seven times." So the parable which Jesus tells to illustrate how we must be forgiving, does NOT mean, "Be a door mat and let people abuse you." So, what does forgive seventy-seven times mean?

Among other possibilities, if we come back to consider the case of an abusive relationship, and apply the parable, we find that the abuser ought to show the same quality of mercy and forgiveness that has been shown to him. When the cycle of violence reaches the trigger point again, the appropriate response is NOT anger and violence but the same mercy and forgiveness that has previously been granted to him. Otherwise, he brings dishonour on God, and will be treated accordingly.

At the time of Jesus, forgiveness was about restoring a right relationship.

This means that both parties understood that there was in fact a proper and right way to be in relationship - and that this "rightness" was what God desired for them - neither of them had the authority or power to decide what was right - both of them were accountable to God to act as God desired them to act toward the other.

When one of them broke the relationship they created a debt: they now owed the other a payment of some kind to make amends, to show remorse, to compensate for the damage done to the relationship.

But then as now, often the debt owed for breaking a relationship was beyond any possible material gift. Then, as now, the only solution, the only means to restore the relationship was for mercy to be shown; for the debt to be forgiven.

But notice. It is not the behaviour that is forgiven. It is not even the other that is forgiven. It is the debt that is forgiven.

And what forgiveness does is this: it transfers the obligation and responsibility to pay the debt to the obligations and responsibilities of the right relationship.

Forgiveness is not a "Get out jail free" card.

In fact, according to the parable, having been forgiven creates an unbreakable obligation to respect, honour, and fulfill the obligations of right relationships - without exceptions or excuses.

These are terribly hard teachings.

Jesus is calling us to give up calculating offenses and forgivenesses; and instead to have a forgiving heart; a forgiven heart; a heart for forgiveness. This is a shift of ATTITUDE. But it is not an "anything goes" attitude.

Forgiveness actually stands FOR some things; and therefore, does NOT stand for everything.

Figuring out how to live this out in community can sometimes be complex and difficult beyond our capacities. Nonetheless, with God's grace - and forgiveness - we are called to reflect God's mercy AND God's honour AND God's righteousness.

David Ewart,
www.holytextures.com

Historical background information in this post is drawn primarily from Social-Science Commentary on the Synoptic Gospels, see link below, pages 94-96.

* Link to Amazon.com Bibliography for Bruce Malina, et. al., Social Science Commentary on ... The Synoptic Gospels; The Gospel of John; The Book of Acts; The Letters of Paul; The Book of Revelation; and others.

Matthew 18:21-35 (NRSV)

   ²¹ Then Peter came and said to him, "Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?" ²² Jesus said to him, "Not seven times, but, I tell you, seventy-seven times.

 ²³ "For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. ²⁴ When he began the reckoning, one who owed him ten thousand talents was brought to him; ²⁵ and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. ²⁶ So the slave fell on his knees before him, saying, 'Have patience with me, and I will pay you everything.' ²⁷ And out of pity for him, the lord of that slave released him and forgave him the debt. ²⁸ But that same slave, as he went out, came upon one of his fellow slaves who owed him a hundred denarii; and seizing him by the throat, he said, 'Pay what you owe.' ²⁹ Then his fellow slave fell down and pleaded with him, 'Have patience with me, and I will pay you.' ³⁰ But he refused; then he went and threw him into prison until he would pay the debt. ³¹ When his fellow slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. ³² Then his lord summoned him and said to him, 'You wicked slave! I forgave you all that debt because you pleaded with me. ³³ Should you not have had mercy on your fellow slave, as I had mercy on you?' ³⁴ And in anger his lord handed him over to be tortured until he would pay his entire debt. ³⁵ So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart." 

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

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Matthew 18:21-35 (The Message)

   ²¹ At that point Peter got up the nerve to ask, "Master, how many times do I forgive a brother or sister who hurts me? Seven?"

   ²² Jesus replied, "Seven! Hardly. Try seventy times seven.

   ²³ "The kingdom of God is like a king who decided to square accounts with his servants. ²⁴ As he got under way, one servant was brought before him who had run up a debt of a hundred thousand dollars. ²⁵ He couldn't pay up, so the king ordered the man, along with his wife, children, and goods, to be auctioned off at the slave market.

   ²⁶ "The poor wretch threw himself at the king's feet and begged, 'Give me a chance and I'll pay it all back.' ²⁷ Touched by his plea, the king let him off, erasing the debt.

   ²⁸ "The servant was no sooner out of the room when he came upon one of his fellow servants who owed him ten dollars. He seized him by the throat and demanded, 'Pay up. Now!'

   ²⁹ "The poor wretch threw himself down and begged, 'Give me a chance and I'll pay it all back.' ³⁰ But he wouldn't do it. He had him arrested and put in jail until the debt was paid. ³¹ When the other servants saw this going on, they were outraged and brought a detailed report to the king.

   ³² "The king summoned the man and said, 'You evil servant! I forgave your entire debt when you begged me for mercy. ³³ Shouldn't you be compelled to be merciful to your fellow servant who asked for mercy?' ³⁴ The king was furious and put the screws to the man until he paid back his entire debt. ³⁵ And that's exactly what my Father in heaven is going to do to each one of you who doesn't forgive unconditionally anyone who asks for mercy." 

Scripture quotations from THE MESSAGE. Copyright © by Eugene H. Peterson 1993, 1994, 1995, 1996, 2000, 2001, 2002. Used by permission of NavPress Publishing Group.

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Permission is granted for non-profit use of these materials.
Acknowledgement in oral presentations is not required.
Otherwise, please acknowledge source as, "David Ewart, www.holytextures.com."

Matthew 18:15-20

Real churches have - or should have - real conflicts. The only real harm that will come to a church community is to refuse to deal with conflicts. Conflicts do not kill churches. Refusing to deal with conflict kills churches.

Year A
Pentecost 12
September 4, 2011
Sunday Between September 4 and September 10 Inclusive
Proper 18, Ordinary Time 23

Read the passage at the bottom of this post: Matthew 18:15-20, The Message   or   Matthew 18:15-20, The New Revised Standard Version (NRSV).

Click here, Matthew 18:15-20, for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "."

This passage provides the ground rules for resolving conflicts among church members.

Say again!!!

Church members have conflicts!!!

Don't tell me Christians can't get along with each other!!!

Hypocrites!!!

Just goes to show they are not actual, true, followers of Jesus!!!

For some reason, people - even people in the church - think that following Jesus is easy.

Easily understood by one and all; easily agreed on by one and all; and all the consequences and specific actions are easily followed by one and all.

Or, I guess they think that God will over-ride the usual human differences of opinion, belief, understanding, and follow-through, and make all Christians into cookie cutter clones.

Not so.

Real churches have - or should have - real conflicts.

Partly these will arise from individual human faults and failings that need to be confronted for the sake of the well-being of the community.

And partly these will arise from good people simply disagreeing about exactly what following Jesus requires of them in their particular context.

The only real harm that will come to a church community is to refuse to deal with conflicts.

Conflicts do not kill churches. Refusing to deal with conflict kills churches.

And, in fact, Jesus knows this, and gives specific instructions for dealing with conflict and offensive behaviour - including telling members to leave as a last resort.

Verse 15. When there is a real power imbalance - a child and a teacher for example; or where physical, emotional, or sexual abuse has occurred, then this step should be skipped. In these circumstances, NEVER confront the other alone.

Verses 18-20. And just to be clear about the force of this teaching, Jesus states that two or three acting together in his name, they are indeed acting for him.

Unfortunately, "gathered in my name," is not so easy. It is not simply a matter of muttering, "We are gathered in Jesus' name."

Jesus' "name" is his reputation; his worth; his honour.

And so "gathered in his name," means gathered and acting in a way that exemplifies Jesus; is worthy of Jesus; embodies Jesus.

But whether we feel up to it or not, Jesus does call us to gather in his name to ensure that our faith communities are protected from the sins in our midst.

David Ewart,
www.holytextures.com

Historical background information in this post is drawn primarily from Social-Science Commentary on the Synoptic Gospels, see link below, pages 94-95.

* Link to Amazon.com Bibliography for Bruce Malina, et. al., Social Science Commentary on ... The Synoptic Gospels; The Gospel of John; The Book of Acts; The Letters of Paul; The Book of Revelation; and others.

Matthew 18:15-20 (NRSV)

   ¹⁵ "If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. ¹⁶ But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. ¹⁷ If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector. ¹⁸ Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. ¹⁹ Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. ²⁰ For where two or three are gathered in my name, I am there among them." 

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

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Matthew 18:15-20 (The Message)

   ¹⁵ "If a fellow believer hurts you, go and tell him—work it out between the two of you. If he listens, you've made a friend. ¹⁶ If he won't listen, take one or two others along so that the presence of witnesses will keep things honest, and try again. ¹⁷ If he still won't listen, tell the church. If he won't listen to the church, you'll have to start over from scratch, confront him with the need for repentance, and offer again God's forgiving love.

   ¹⁸ "Take this most seriously: A yes on earth is yes in heaven; a no on earth is no in heaven. What you say to one another is eternal. I mean this. ¹⁹ When two of you get together on anything at all on earth and make a prayer of it, my Father in heaven goes into action. ²⁰ And when two or three of you are together because of me, you can be sure that I'll be there." 

Scripture quotations from THE MESSAGE. Copyright © by Eugene H. Peterson 1993, 1994, 1995, 1996, 2000, 2001, 2002. Used by permission of NavPress Publishing Group.

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Permission is granted for non-profit use of these materials.
Acknowledgement in oral presentations is not required.
Otherwise, please acknowledge source as, "David Ewart, www.holytextures.com."

Matthew 16:21-28

Peter rebukes Jesus. Jesus rebukes Peter. Calls Peter - or at least Peter's rebuke - Satan. That is, Tempter, Snake in the Garden, Introducer of Hesitation, Mixer of Motivations, Flaunter of Red Herrings, Side-Tracker of Mission, Setter of One's Mind on Human Things. Well, fear of pain and death will do that to most people, and Peter was no exception.

Year A
Pentecost 11
August 28, 2011
Sunday Between August 28 and September 3 Inclusive
Proper 17, Ordinary Time 22

Read the passage at the bottom of this post: Matthew 16:21-28, The Message   or   Matthew 16:21-28, The New Revised Standard Version (NRSV).

Click here, Matthew 16:21-28, for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "."

When a passage begins with "From that time," it is usually a good idea to check back and see what the time / space reference is.

In this case, "From that time" refers to 16:13-20, where Jesus seeks confirmation from his inner group of disciples of what the gossip is about him - "Who do people say that I am?" And then of their assessment - "Who do you say that I am?"

When Peter says, "You are the Messiah," he confirms the authority of Jesus - as seen by others - to now take his show on the road to Jerusalem.

In a very real sense, up to now Jesus has been working the small town stages to build up his street cred's. And having made a name for himself, he is now ready to tackle the big leagues - Jerusalem and the Roman authorities.

The rest of Chapter 16 and all of Chapters 17 to 20 are the road trip to the big city - and Jesus' teachings and actions are now all focused on preparing his followers for the actions that will happen there as Jesus brings his proclamation of the Kingdom of God into direct, face-to-face, confrontation with the Empire of Rome.

Poor old Peter. In Verse 16, he calls Jesus, the Messiah. Seven short verses later, Jesus is calling Peter, "Satan."

Poor old Jesus. In Verse 16, his core inner followers affirm that they have "got it;" that they understand his authority and his mission. Seven short verses later, Peter reveals that they are still mis-understanding and/or unwilling to follow the logic of what he has been teaching them.

The prediction of his suffering and rejection by the religious authorities is actually not rocket science, nor does it require any special divinity on Jesus' part. Given the exalted status now being attributed to Jesus by the people, and given his challenge to the authority of the elders, chief priests and scribes, everyone alive then would know that this could only end badly.

The prediction of his resurrection is a different matter. That adds a whole new, completely novel twist.

As the one who proclaimed the new honour status of Jesus in Verse 16, Peter is quite unnerved by Jesus' teaching in Verse 21.

In Verse 16, Peter was not only affirming a high honour status for Jesus, but was also affirming his loyalty to Jesus. And as such, Peter was also anticipating participating in sharing the rewards of Jesus' honour as Messiah.

Peter and the other disciples know that their loyalty to Jesus demands that they share this fate - just as they had earlier expected to share a quite different outcome. Peter would be surprised, shocked and made fearful by Jesus' teaching in Verse 21.

Peter rebukes Jesus. Jesus rebukes Peter. Calls Peter - or at least Peter's rebuke - Satan. That is, Tempter, Snake in the Garden, Introducer of Hesitation, Mixer of Motivations, Flaunter of Red Herrings, Side-Tracker of Mission, Setter of One's Mind on Human Things. Well, fear of pain and death will do that to most people, and Peter was no exception.

Verses 24-26 repeat a teaching from Matthew 10:38-39. But in this context, we hear this teaching not as a wise proverb, but as what Jesus is setting out to do:

• Taking up his cross,
• Losing his life - for his life's purpose - and finding it.

We all know how to lose our life so that it is lost. The trick is to figure out how to lose one's life so that it will be found. And the key to that mystery is to lose our life for Jesus' sake. For Jesus' purpose, aim, or end.

Verses 27-28 need to be read in an upbeat tone of voice, and not as a finger-wagging threat.

Jesus is breaking down the social barriers between his peasant followers and the Most High.

At the time of Jesus, a peasant would never have access to a high official. But Jesus is saying that within their lifetimes, they will be repaid for their trust in and loyalty to him. This is good news indeed.

David Ewart,
www.holytextures.com

Historical background information in this post is drawn primarily from Social-Science Commentary on the Synoptic Gospels, see link below, page 88.

* Link to Amazon.com Bibliography for Bruce Malina, et. al., Social Science Commentary on ... The Synoptic Gospels; The Gospel of John; The Book of Acts; The Letters of Paul; The Book of Revelation; and others.

Matthew 16:21-28 (NRSV)

   ²¹ From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. ²² And Peter took him aside and began to rebuke him, saying, "God forbid it, Lord! This must never happen to you." ²³ But he turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me; for you are setting your mind not on divine things but on human things."

   ²⁴ Then Jesus told his disciples, "If any want to become my followers, let them deny themselves and take up their cross and follow me. ²⁵ For those who want to save their life will lose it, and those who lose their life for my sake will find it. ²⁶ For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life? ²⁷ "For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done. ²⁸ Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom." 

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

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Matthew 16:21-28 (The Message)

   ²¹ Then Jesus made it clear to his disciples that it was now necessary for him to go to Jerusalem, submit to an ordeal of suffering at the hands of the religious leaders, be killed, and then on the third day be raised up alive. ²² Peter took him in hand, protesting, "Impossible, Master! That can never be!"

   ²³ But Jesus didn't swerve. "Peter, get out of my way. Satan, get lost. You have no idea how God works."

   ²⁴ Then Jesus went to work on his disciples. "Anyone who intends to come with me has to let me lead. You're not in the driver's seat; I am. Don't run from suffering; embrace it. Follow me and I'll show you how. ²⁵ Self-help is no help at all. Self-sacrifice is the way, my way, to finding yourself, your true self. ²⁶ What kind of deal is it to get everything you want but lose yourself? What could you ever trade your soul for?

   ²⁷ "Don't be in such a hurry to go into business for yourself. Before you know it the Son of Man will arrive with all the splendor of his Father, accompanied by an army of angels. You'll get everything you have coming to you, a personal gift. ²⁸ This isn't pie in the sky by and by. Some of you standing here are going to see it take place, see the Son of Man in kingdom glory." 

Scripture quotations from THE MESSAGE. Copyright © by Eugene H. Peterson 1993, 1994, 1995, 1996, 2000, 2001, 2002. Used by permission of NavPress Publishing Group.

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Permission is granted for non-profit use of these materials.
Acknowledgement in oral presentations is not required.
Otherwise, please acknowledge source as, "David Ewart, www.holytextures.com."

Luke 16:19-31

"A reversal at the outset of the story is that the beggar is given a name and the rich man is not. That single fact ought to alert us that the story we are about to hear is going have surprises in it."

Year C
Season of Pentecost
Sunday Between September 25 and October 1 Inclusive
Proper 21, Ordinary Time 26
September 26, 2010, Eighteenth Sunday After Pentecost

Read the lesson: Luke 16:19-31, The Message;   or   Luke 16:19-31, The New Revised Standard Version (NRSV).

Click here, Luke 16:19-31, for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "Paying Attention." 

The story of the nameless rich man and the named beggar, Lazarus, (Hebrew for, "Our God has helped") is placed by Luke between Verse 16:14:

You cannot serve both God and Money.

and Verse 17:1:

Occasions for stumbling are bound to come.

seemingly as an illustration of both truths.

Luke 16:1-13

"These wisdom sayings are ... advising us to deal astutely with this world fully as it is, on its own terms, but also knowing full well that it is temporary and failing. We are to reach through this passing world to embrace the coming world of God's kingdom."

Year C
Season of Pentecost
Sunday Between September 18 and September 24 Inclusive
Proper 20, Ordinary Time 25
September 19, 2010, Seventeenth Sunday After Pentecost

Read the lesson: Luke 16:1-13, The Message;   or   Luke 16:1-13, The New Revised Standard Version (NRSV).

Click here, Luke 16:1-13, for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "Doing The Right Thing." 

Over the last few Sundays, the "audience" has shifted from "large crowds" (Luke 14:25), to "Pharisees and the scribes" (15:2) to now, "the disciples." (16:1) And, apart from the story of the prodigal and his father and brother (Luke 15:11-32), the content of Jesus' teaching is primarily wisdom stories and concluding sayings. (And often the concluding sayings are only loosely connected to the actual content of the stories. For example, the sheep and the coin are lost but do not sin nor repent. The sayings about joy in heaven would more logically follow the story of the prodigal son.)

And so, what are we to make of the story of the manager (or steward or agent) and the concluding sayings?

Over the last few Sundays, the "audience" has shifted from "large crowds" (Luke 14:25), to "Pharisees and the scribes" (15:2) to now, "the disciples." (16:1) And, apart from the story of the prodigal and his father and brother (Luke 15:11-32), the content of Jesus' teaching is primarily wisdom stories and concluding sayings. (And often the concluding sayings are only loosely connected to the actual content of the stories. For example, the sheep and the coin are lost but do not sin nor repent. The sayings about joy in heaven would more logically follow the story of the prodigal son.)

And so, what are we to make of the story of the manager (or steward or agent) and the concluding sayings?

Luke 15:1-10

"There may indeed be joy in heaven over one sinner who repents, but the parables are more about the joy to be had on earth from hearing the good news of the extravagant God who risks all to search for each one of us personally, individually - joyfully."

Year C
Season of Pentecost
Sunday Between September 11 and September 17 Inclusive
Proper 19, Ordinary Time 24
September 12, 2010, Sixteenth Sunday After Pentecost

Read the lesson: Luke 15:1-10, The Message;   or   Luke 15:1-10, The New Revised Standard Version (NRSV).

Click here, Luke 15:1-10, for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "Finding The Lost." 

Last week, when large crowds were traveling with him (Luke 14:25), the lesson was about the cost of following Jesus.

This week, now that tax collectors and sinners are coming near to listen to him, the lesson is all about celebration that the lost have been found (without any cost on their part).

In Luke, the religious leaders try to get a reading of what honour (or dishonour) to bestow on Jesus by inviting him to dinner, Chapter 14. But now they start grumbling about him.

Hanging with tax collectors and sinners is definitely not an honourable thing to do, and by associating with these people now, Jesus is bringing dishonour on the leaders for their previous association with him. (They could now be publicly ridiculed for not having correctly assessed Jesus' character BEFORE they had invited him to dinner - they should have known that he was the kind of guy who would later associate with disreputable types.)

Luke 14:25-33

"So at a minimum these sayings of Jesus ought to draw us up short. Cause us to reflect how much the choices we have already made are costing us - and our planet; and to consider whether the costs of following Jesus might be a better investment."

Year C
Season of Pentecost
Sunday Between September 4 to September 10 Inclusive
Proper 18, Ordinary Time 23
September 5, 2010, Fifteenth Sunday After Pentecost

Read the lesson: Luke 14:25-33, The Message;   or   Luke 14:25-33, The New Revised Standard Version (NRSV).

Click here, Luke 14:25-33, for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "Passion." 

This text begins and ends with an "all or nothing" injunction about following Jesus, with two practical illustrations in between.

Given that at this point in his ministry, Jesus is beginning to sense the "all" that lies ahead for him personally (betrayal and denial by his closest companions, followed by false arrest, torture, and brutal execution), perhaps it is no wonder that his response to the large crowds is to challenge any hopes they may have for an easy entry to the messianic age. The way ahead will be hard, not magical.

Luke 14:1, 7-14

"This is what Jesus is teaching / proclaiming here. What does it look like for those with higher status / honour / privilege to live the year of the Lord's favour?"

Year C
Season of Pentecost
Sunday Between August 28 to September 3 Inclusive
Proper 17, Ordinary Time 22
August 29, 2010, Fourteenth Sunday After Pentecost

Read the lesson: Luke 14:1, 7-14, The Message;   or   Luke 14:1, 7-14, The New Revised Standard Version (NRSV).

Click here, Luke 14:1, 7-14, for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "Guess Who's Coming To Dinner?" 

As I noted in last week's commentary on Luke 13:10-17, Verses 2 to 6 which are omitted from this week's reading are the third and final healing on the Sabbath noted by Luke alone.

Bruce Malina (Page 284-286, see footnote below.) offers helpful background of "dropsy" and its connection with the following verses:

in ancient literature "dropsy" was often used as a metaphor for greed. It was understood to be a disease in which the victim became thirsty, but drinking to assuage thirst only increased the victim's thirst all the more. ... Thus a man thirsty for money or status is never satisfied with gain; the more he gets, the more he wants.

Thus Verses 2 to 6 serve not only as a heads up that Jesus will be confronting the lawyers and Pharisees about their rules for proper Sabbath behaviour, the upcoming meal will also serve as an opportunity for challenges about seeking after social status, and about concern for reciprocal hospitality - what I do for you now, you'll do for me later.

Personal aside. I had no idea what "dropsy" was - never heard of it except here. The term is a shortened form of "hydropsy" - "hydro" being the Greek for "water." Today it is called "edema" - swelling caused by excessive water retention. This can affect various parts of the body, but dropsy seems to be associated mostly with swollen legs.

Verse 1. It is important to remember, as Luke has observed for us back in Luke 13:22, that 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.

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.

The ploy of inviting Jesus to dinner would draw him out of public view into the private space of the Pharisee's home and allow them to test Jesus away from the gathering, admiring crowds.

Verse 7. Notice that Luke here reports on Jesus' inner thoughts / observations. As a low-to-no status person, Jesus would have a well-trained eye for seeing how high status people jockey to maintain their place in the pecking order.

Luke says that Jesus is going to tell them a parable. But what actually follows is a series of teachings / instructions and is not a parable. The parable doesn't come until Verses 16 to 24.

Verses 8 to 11. How to seat guests with various degrees of honour is still an etiquette nightmare for hosts.

Notice that Jesus is not teaching that such honouring be done away with all together - that all be treated equally. Rather, in this case, he advises a strategy of deliberately and consciously living beneath one's presumed status in order to receive even greater honouring 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.

The assurance in this teaching is that THE Host of hosts - God - would later recognize and honour their accepting of lower social standing.

Verses 12 to 14. Jesus then ups the ante with this "put your money where your mouth is" teaching.

That is, not only must higher class people temporarily accept lower status for themselves, they should also pay to extend higher class privileges to the poor, the crippled, the lame and the blind - knowing full well that they will never receive reciprocal treatment in this lifetime!

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:

The Spirit of the Lord is upon me,
  because he has anointed me
     to bring good news to the poor.
He has sent me to proclaim release
     to the captives
  and recovery of sight to the blind,
      to let the oppressed go free,
to proclaim the year of the Lord's favor.

That word, "proclaim," has lost its real impact in our modern ears. We kind of hear it as, "make an announcement," or "send out an email to everyone." It has been translated as "Gospel," and as "Good News."

But its fuller meaning is "royal decree." Jesus is not just announcing the year of the Lord's favour. He is declaring it; enacting it; making it real; bringing it into effect, into force.

Just as Caesar then, or a modern legislature today creates new realities simply by deciding and declaring (proclaiming) them, that is exactly what Jesus does. He proclaims the year of the Lord's favour and then sets out to live it and show what it means / looks like to others.

This is what Jesus is teaching / proclaiming here. What does it look like for those with higher status / honour / privilege to live the year of the Lord's favour?

There seems to be a spate of books and blogs and reality TV shows based on "My Year of Living ..."

I wonder what it would be like if we could get every single Christian congregation to spend a whole year following only these two small teachings?

David Ewart,
www.davidewart.ca

* Link to Amazon.com Bibliography for Bruce Malina, et. al., Social Science Commentary on ... The Synoptic Gospels; The Gospel of John; The Book of Acts; The Letters of Paul; The Book of Revelation; and others.

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