This is really part two from last week. Jesus is teaching about covetousness and how to avoid it. Last week we under the parable of the Rich Fool we elaborated on two parts: 1) have faith in the providence of the Father and 2) be busy putting what is given to you to work for the kingdom. The third part rests on the character of the Father. And that is what Jesus bids us to ponder – just who The Father is and how he acts. There are potential God’s where covetousness would be justified. But that is not The Father who for a day clothes the lilies in such riotous beauty to make Solomon blush. You think he’s going to do that and not clothe you with the resurrection body? C’mon. He wants to give you all the treasures of the Kingdom. And he does this because he is our Good Father.
The actual text for the day is v13-21, but part of the set up is in v1-12. Jesus teaches the disciples what I’ll call kingdom priorities. And immediately a man stands up to test those. Jesus jumps right on him and the simplest besetting sin – covetousness. The quickest way to be knocked off of Kingdom Priorities is by desire, even desire for something that might be good. Instead of aligning one’s life around the priorities of the Kingdom, one is consumed with and aligns life around those desires, or worse fear of losing them or never achieving them.
That is the aim of the parable. The Rich Fool already has a lot – his barns are full, but he has acquired more. And his only concern is how he might keep it safe for his own good. Jesus calls this attitude foolish. Foolish for some poignant reasons. Reasons that I think resonate with some current events. (Note: two items addressed here are immigration and the most recent mass shooting as it seems to relate to that. You might not agree. It might make you uncomfortable, but I could not ignore it.)
The conclusion (if not a complete solution) is to hear how the Church Father’s used this. I’d invite you to give it a listen.
Where: St. Mark’s When: Monday August 19th – Friday Aug 23th Time: 9:00 AM – 11:30AM Who: Pre-k to 6th grade How: Show up a little early the first day or (Greatly Encouraged to be sure we have enough materials) Pre-register by clicking here.
I stole the main points and general outline of this sermon from one by Luther. I have to admit that I typically find Luther either so much part of who I am that he isn’t that helpful, or his context so different from ours that translating is likewise tough. But the shorter sermon I ran into was both interesting and immediately useful. I talk a little bit more about why it shocked me in the sermon. But the main points itself are answers to: what is necessary to be sure that your prayer is heard. Luther said five things are necessary. This sermon looks and them and fleshes them out for us.
Based on a Promise of God
Faith to Receive it
Lack of Bad Faith – this might be the big point for us and it is explored in the sermon. The big point is rely on the goodness of God.
Knowing our unworthiness
Trust God’s actions, don’t unnecessarily limit God in your requests
The text is Mary and Martha which has had an outsized influence on Christian history. It is not stretching it to think that the interpretation of this passage shaped Christianity from the 200’s to the Reformation. What I’m speaking of is the separation of the Christian Life into the Active and the Contemplative. But that division, isn’t really fair either to the historical reality or to the larger reality presented in all of Luke 10.
What this sermon attempts to do is understand Mary and Martha in the full context of Luke 10. It ponders how and why Mary represents the one thing needful, while at the same time giving Martha her place as one addressed doubly “Martha, Martha” by the LORD. (Ponder for a second the full list of those addressed this way. It is like finding yourself on a list with Babe Ruth, Ted Williams and Barry Bonds.) And then it answers how we move from an anxious and troubled place, to the place of holding the one thing needful.
Christians often talk about our freedom in Christ, or at least pastors do, but I’m not sure that we often talk about what the freedom actually is. If we do the farthest we often go might be our freedom from sin. Yes, Christ has freed us from sin. And that is something big. But I think borrowing the Apostle’s analogy, that is the milk of the Christian life. As one grows one needs to eat meat. And what is that meat, or at least some of it? We have not just been freed from sin and because of sin from death, we have also been freed from Satan and the powers and principalities. The Good Samaritan parable is a lesson in Christian freedom. We can be so bound in our identities, the laws, rules and chains of those powers, that we pass-by on the other side. Life – and the Lord who writes that life – presents us we many opportunities to exercise our freedom in being and becoming truly human. In becoming Christlike and triumphing over those powers. We can choose to be neighbors. We can choose to pay the cost of that. We can have our guts churned and be human. Or we can stay bound in identity chains. Christian freedom mean choosing to be a neighbor.
This sermon is a traditional mission day sermon. The sending of the 72. But I took it in a different direction. I wanted to ask a different question, or maybe I should say a question that I think is on many minds. For all the talk of missions and growth in the church, why does it seem like we see little of it? Why knowing that we need revival, does it not happen? To me there are three answers. The first is denial. Hey, it is not so bad. The second in to blame God. And the last is to examine ourselves. And this is where I think our text helps us. Jesus gives a bunch of advice to those on mission. 1) Pray earnestly. 2) Don’t take the moneybag. Depend upon the providence of God as you step out like lambs amidst wolves. 3) Receive the word of peace. And finally, 4) rejoice that your names are in heaven, which I take a reminder to put first things first, which is simply God.
This message might be a bit hot. I admit that. But I think it is true. I think it is a valid answer as to why revival tarries. It is a honest examination of why we know we have a spiritual problem, but it doesn’t go away.
I had to re-record this, sorry. I forgot to hit start.
The theme here is the mission and work of Jesus accomplished when he “set his face to go to Jerusalem”. All of that gets applied to us by grace, through faith. But it is a graceious and faithful call. A call not simply to a mental activity, like those sly foxes, nor a call to simply industriousness, like the bird. It is a call to follow Jesus. To set our faces for Jerusalem. We often walk toward and earthly Jerusalem that does to us that same thing it did to Jesus, rejects us. But we are always walking toward the New Jerusalem. By faith we can see that city, whose builder is God.
The text is the shocking one of Legion and the Gadarene Swine. As with all such exorcisms, it represents the power of Jesus. He’s one. Satan’s power is over. Even when Legion doesn’t want to go to the Abyss, He goes to the Abyss. But in this message, part of what I want to look at is the reality of evil and Satan himself. We get a little kickstart from an interview Supreme Court Justice Antonin Scalia gave a little before his death where he shocks what passes for the American intelligencia by confessing to belief is Satan. And we follow in the jurists tracks a bit. But the man who was possessed by Legion gives us the clearest message. He starts off naked and among the tombs. We look at what that means, because we find Satan in the same situations today. And then we look at where he ends: at the feet of Jesus, clothed and in his right mind. How can we be made so right?
The creeds are the definition of the faith. They are the Faith which is believed. The Athanasian Creed, of the three great ones of the Western Church, is a masterful presentation of what we know. All of it can be tied to revelation, but the creeds presentation moves from those things which might be available to gently assisted reason to the more concrete revealed reality. The creed uses the names Father, Son and Spirit, but it starts out more philosophical with what might be call the attributes of God, shared by the Godhead in unity. The Christian Faith attributes these to the God of the Bible, but honestly many of these things are the god of classical theism. The second part of the creed moves into deeper revelation. It confesses and instructs how that God has revealed himself in three persons and how those persons are unique. The uniqueness that it wishes to establish is not hierarchy, but an order: Father Is, Son begotten, Spirit proceeding. The last part of this creed confesses the most concrete, but also the most controversial part of Christianity – the incarnation. In 40 verses it is an inexhaustible source of contemplation.
This sermon merely scratches the surface. It is more a Trinity Sunday encouragement to turn away from the confusion of our age and once again take up the solid definitions which are the gifts of ages of the church past.