Advent Study: Luke 20

 

I spent a lot of time talking about Zacchaeus yesterday, but Luke 19 also contains Jesus' parade into Jerusalem, surrounded by crowds, and his overturning tables in the temple, both of which get him a lot of attention, most of it negative. In chapter 20 various factions, including chief priests, scribes, and Sadducees, question Jesus about his authority, taxes, and the resurrection. Their intent is not to learn from him, but to catch him saying something stupid and humiliate him. 

*Sigh*. This is a stressful chapter to read after yet another divisive election in our country. Neighbors no longer trust neighbors. The sides are entrenched. There is so much fear and rage. We have stopped listening to each other. Hope is so scarce in this world. In the disingenuous questions from leaders in the temple, I see such a familiar human tendency: we question not to learn but to attack. We listen not to understand but to respond and rebut. Jesus does not naively assume the best intent of his questioners. He knows exactly what they're up to. But he stays engaged with the conversation anyway. He stays put there in the temple. He tells parables. He answers questions. He asks a few questions himself. He's all done turning over tables. It's time to talk, and let the chips fall where they may. 

What I learn from Jesus here is: we can not always know the intentions of others, much less control what they are. But we know our own intentions. And while we still can, while the opportunity to talk exists, we can follow Jesus' example, and speak in good faith with those with whom we disagree. Conversation does not legitimize another person's viewpoint. It only gives us the chance to share our own. It may change nothing. But the fact that we tried again does make a difference. If you can safely do it, and you have the the emotional and spiritual energy to do it in good faith, do it. Do it again. Keep doing it. Jesus did. 

 

Advent Study: Luke 19

 

Luke 19 is the beginning of the end of Luke's Gospel. After telling some of his most memorable parables (Lost sheep, Prodigal Son, Rich Man & Lazarus, Widow & Unjust Judge) Jesus sets his eyes on Jerusalem. In Jericho, a short distance away, he encounters Zacchaeus, a wealthy tax collector, whos community shuns him as a sinner. Jesus tells him he will eat dinner at his house. 

Zacchaeus' response can be read in a couple of ways. Many English translations read something like, "half my possessions, I will give to the poor, and if I have defrauded anyone of anything, I will pay back four times as much." But in the original Greek, Zacchaeus says all this in the present tense, as if he's saying he already does these things. Is Zacchaeus making a promise for the future, or using this audience with Jesus as a public defense of his honor? Either way, Jesus says, "Today, salvation has come to this house, because he too is a son of Abraham. For the Son of Man came to seek out and save the lost." 

Class and wealth are hot topics today. Our current economic system is working spectacularly well for some, but could do a whole lot better for most. How would we react to see Jesus dining with billionaires? It's a provocative question. 

Jesus does offer many challenges to the wealthy: 

"Woe to you who are rich, for you have received your consolation." (Lk 6:24)

"Abraham said, 'Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony.'" (Lk. 16:25)

"Indeed, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God." (Lk. 18:25)

Yet those who do commit to the common good, Jesus embraces. Zacchaeus and other tax collectors find a welcome and grace from Jesus, but that does not mean God is indifferent to how we use our wealth. Whatever we have, we are accountable to use it to help others. There is simply no wiggle room there: it's commanded by God throughout the scriptures. Not sharing with those in need is sinful. Yet, as with any other of our sins, we find forgiveness in Jesus. 

 

Advent Study: Luke 14

 

I heard once that every single chapter of Luke's Gospel includes food. I haven't checked that for myself, but Luke 14 is all about food! It includes Jesus' teaching about taking the humbler seats at a table, about inviting to your table the poor and others with no way to repay you. Jesus also tells a parable about a wedding feast where the invited guests spurn the invitation, so the master brings in the poor, those with disabilities, and others who wouldn't normally get an invite. 

In this season of feasting, it's important to remember those who don't get a lot of dinner invitations. This evening, we'll be singing Christmas carols for the cars lined up for our "Food of Faith" takeout meals, while another church serves the meal. Next week, it'll be our turn to serve. If Jesus really is "the reason for the season," we need to find ways to invite those he would want at our tables. 

Advent Study: Luke 13

 

(I've missed several days, but no one has noticed, so I'll just pick it back up from here. Luke 9-12 do have some good stuff, though. I hope you've been following along.) 

Luke 13 begins with some people questioning Jesus about Galileans killed by Pontius Pilate. Rather than speak out against Pilate's cruelty or say these people somehow deserved it, Jesus tells his listeners that we are all sinners and just as deserving of such a fate. Everyone needs to repent. Jesus tells a few more parables about the coming judgment and the need for repentance, stopping to heal a woman on the sabbath. His last teaching in this chapter is a lament over Jerusalem, and a warning about the destruction that is coming. 

The community overhearing these teachings of Jesus in Luke's Gospel, 60 years on, could understandably be struggling with why God allows good people to suffer. Even if you were the kindest, nicest, most faithful family in Jerusalem, when the Roman army came and laid siege, ultimately burning the place down, you'd suffer right alongside the worst sinners. In the same way today, I think many people are struggling with what it means to live a good, faithful life in a world in crisis. Those who will face the worst suffering due to environmental disasters, or the collapse of democracy in some areas, will not be suffering because they were worse sinners than anyone else. They will be--and many already are--simply in the wrong place at the wrong time, receiving the consequence of the whole world's complacency. Yet Jesus' warning is clear: don't think they will be suffering alone. "unless you repent, you will all perish as they did." 

I do not believe God simply presses a "wrath" button and creates wars, famines, or natural disasters to punish the wrong people. I don't believe the Bible teaches that. But I do believe, and see everyday, that God does give us enough freedom to suffer from the consequences of what we, not as individuals but as the whole world, are willing to tolerate. If you want to call that "God's wrath," fine. Just don't blame the victims. And don't assume those hurting now will be the only ones. It's time to have a serious talk with God, and ask how we can ease their suffering, and down the line, prevent our own. 

Advent Study: Luke 8

 

Jesus continues his teaching/healing ministry with a number of parables and miracles that are depicted in the other synoptic gospels: the parable of the sower, the calming of the storm, the healing of a demoniac, and the little girl and old woman healed together. But Luke prefaces this flurry of ministry activity with a unique and interesting detail: some of Jesus' disciples (including major funders of his ministry) are women. 

In Matthew and Mark, Mary Magdalene is not mentioned by name until the crucifixion. But Luke takes time early on to name Mary Magdalene, detailing that she was cured of seven demons, as well as Joanna, the wife of Herod's steward, and Susanna. Luke says they and others "provided for them out of their resources." Jesus' ministry was supported and funded by women.  

I am honored to serve in a church that ordains women to preach the gospel and administer the sacraments, and has for 50 years. I'm blessed to have called some of these women my pastors, and later on, my colleagues. And I'm grateful for the contributions of faithful women through the history of God's people, both clergy and lay. Jesus calls people of all genders to follow, and without all its members, the body of Christ is incomplete.  

Advent Study: Luke 7

 

Sorry, folks. I was several paragraphs into this synopsis and the internet deleted my work! Argh!

Since time doesn't allow me to recreate it, let me say this about Luke 7: each story reinforces Luke's theme of finding faith in the most unlikely of people, and finding criticism and closed minds where faith should be strongest. 

That has been my experience, too. Some of the most loving and faith-filled people I know do not fit the category of "good, church going folks." And unfortunately, those with the deepest commitment to the trappings of religion can sometimes be the worst bullies. Only God sees our hearts. And only God can heal them. 

Advent Study: Luke 6

 

Luke 6 could be described as "Jesus' work in a nutshell." It really has everything. Jesus teaches in synagogues. He heals and casts out evil spirits. He clashes with Pharisees about how to interpret sabbath laws. He spends the night in prayer. He calls his disciples (also known as apostles, or "sent ones.") He finishes the chapter with the "sermon on the plain" (as opposed to Matthew's "sermon on the mount", with similar content). Most all of what Jesus is up to after his baptism and before his final week can be found here. 

Jesus seems like a pretty good multi-tasker. To him, teaching is not an isolated event that happens in a classroom. He teaches while he's healing, casting out evil spirits, even eating lunch. When I look at the way I follow him, it seems a little more regimented. I have scheduled times to visit the sick and homebound, to teach Bible study, to prepare for worship, to write and preach sermons, among a thousand other administrative tasks. 

When things get mixed up--when I'm called to the hospital while I'm writing a sermon, or when Bible study prep gets interrupted by a pastoral care need--sometimes I get a little flustered. But for Jesus, it's all one thing. It's the Reign of God, happening in all aspects of our lives, all at the same time. Maybe it's time I let go of some of my expectations, and trust that God will have my work cut out for me, even if it looks a little different from the work I had planned for the day.  

Advent Study: Luke 5

 

After announcing his mission to the poor and oppressed, Jesus sets out for a teaching tour around Galilee. He begins calling disciples: Simon Peter, James and John, who are fishermen, as well as Levi, a tax collector. Jesus begins to ruffle the feathers of Pharisees by announcing the forgiveness of sins (which was understood to only be available through temple sacrifice) and by eating and drinking with tax collectors and sinners (which, in that culture, was seen as an endorsement for their behavior). Jesus explains, "Those who are well have no need of a physician but those who are sick; I have not come to call the righteous but sinners to repentance."

In my head, I know exactly what Jesus is saying: why would we wait until we are perfectly whole and healthy to see a doctor? In the same way, why would we try to fix any big problems in our lives or make ourselves "presentable" before connecting with a Christian community in some way? But in my heart, taking that leap of faith, and trying to fit in with a new community, is way harder than it looks. 

Sadly, too often it's not because we don't think Jesus will accept us as we truly are. Nope. It's the Christian communities themselves that may give us second thoughts. 

Every church I've ever attended has thought of themselves as "welcoming." It's natural, if you have already found a place where you fit in, where you have friends who care about you and want to know how you're doing, to have blind spots and not recognize why it might be hard for newcomers to break in. 

There are no "perfect people." We are all sinners--we just sin differently. So if Jesus really wants to heal all kinds of sinners, not just those who sin the way we do, then how are we proactively welcoming strangers into our communities? Does our Communion table look like Jesus' dinner table? If not, why not?   

Advent Study: Luke 4

 

Immediately after his baptism, Jesus goes into the wilderness for prayer. There, the devil tempts him with power, but Jesus resists. He then returns to his home town of Nazareth, and preaches a sermon based on Isaiah 61, saying the words of liberation for the poor and oppressed are being fulfilled. Yet he draws the anger of the crowd for declaring that the "home crowd" will not be first in line for the blessing, but foreigners. While Jesus refuses the devil's temptation to test God by jumping off the top of the temple, by the end of the chapter God actually does intervene so he isn't thrown off a cliff by an angry mob. The difference is the second time, Jesus is speaking up for the poor and outsiders. 

Christians often try to find one single "mission" verse to define what Jesus wants of us. Matthew 28's "Great Commission," to go into the whole world and make disciples, is well known. But in Luke's Gospel, when Jesus has the whole of the Hebrew Bible to pick from, he announces that his own mission is to bring good news to the poor, release to captives, recovery of sight to the blind, and freedom to the oppressed. Not just a spiritual crusade against sin and damnation, but a down to earth announcement of God's love for the people our world ignores. Maybe our mission should be similar.