Persistent Prayer

Posted by Chris on May 16, 2010 under Sermons

Parables – part 7

Luke 11:1-13

The context of the parable about the friend at midnight and the saying about parents are Jesus teaching his disciples about prayer.
Jesus could have let his simple instruction on prayer stand as it is.
However, the attitude about prayer is as important as what is actually done.
This is the purpose of the parable.

The Friend at Midnight

This is a story about community and the burden of hospitality. It is comical.
Man #1 has just settled his house down for the night. Everyone is in bed.
Man #2 (his neighbor) has had a guest arrive at night. Hospitality demands that Man #2 show Man #1 proper hospitality.
But Man #2 has no bread to serve, so he bothers his neighbor (Man #1). Why disturb him? Because hospitality is that important.
Man #1 tells Man #2 to go away. To go elsewhere. But Man #2 doesn’t give up. He is persistent. He is bold.
Jesus’ says that Man #1 will give Man #2 what he asks for just to get rid of him.

The Point: If a person like us would give someone something just to shut him/her up, how much more will God give us what we truly need?

Attempts to allegorize this parable miss the big point. The man and the friend and the guest do not represent particular things. It is the comical, weary attitude of Man #1 and the persistent attitude of Man #2 that is the focus.

Jesus uses the technique of “from the lesser to the greater” to make a point about God answering prayer.

Which of You Parents?

Likewise, flawed parents can be asked for basics by their kids.
We don’t give them something horrible (stones when they ask for bread)
If parents like us can get this right, how much more can God get it right when we asks for our needs?

Luke 18:1-8

The context is a question about the kingdom of heaven.
God’s people should not give up praying for justice and the rule of God.

The Widow and the Judge

Upon introducing the judge, we are told that he is wicked. He will not rule for justice.
The widow is the weakest person in society. She has no one to go to. Her only help is the wicked judge.
She will not give up asking for justice.
The judge will not honor her case. He will not award her justice based on the merit of her case or his love for justice.
But just to silence her, he will
Once again, if a wicked judge can do the right thing, then God will really do the right thing.

One Another

Posted by Chris on under Sermons

This phrase comes up often in scripture. In the context of the church it describes the relationships we ought to have as members of the body of Christ.
The church is a “one another” community – it is not an institution. It is not an organization in the way we typically think of such. The church is the collection of members.

Love One Another – (John 13:35) Here is a clear teaching from Jesus. This is the basis of community.
1. We love as he loved us. That is a high standard.
2. Ephesians 5 teaches that husbands ought to love wives as Christ loved the church. See also Romans 12:10, 13:8; Galatians 5:13; Ephesians 4:2; 1 Peter 1:22, 3:8; and 1 John 3:11-22, 4:7-12; 2 John 1:5.
Do Not Judge One Another (Romans 14:13) – It is not loving to pass judgment. It is destructive of the body of Christ (Galatians 5:15 and 6:4).
1. We tend to be bad judges. Jesus taught us to take the plank out of our own eye before bothering with the speck in another’s eye.
2. Confess you sins to one another (James 5:16) would be a better, healthier alternative. We cannot confess and pass judgment at the same time. See also James 4:11.
Encourage One Another (Hebrews 10:25) – Encouragement is aimed at shaping us into the people that God wants us to be. The sort of people we will be in eternity.
1. Why would we discourage when it is much better to encourage?
2. See also 1 Thess 5:11, Hebrews 3:13.
Serve One Another – (1 Peter 4:9) Hospitality is an important value and virtue in the ancient world. It is an important ministry. It encompasses many things (from foot-washing to finances).
1. What does it mean to offer hospitality with grumbling? It means that it is routine and mechanical. Done from obligation.
2. When hospitality is mechanical, institutional, non-relational it is as bad as grumbling. Hospitality is not the work of a few select members (ministers and elders).
3. We also have a hard time being ministered to. When we do this, we deny God the opportunity to work His Spirit in us. See Galatians 5:13.

A Wedding Banquet

Posted by Chris on May 9, 2010 under Sermons

Parables – part 6

Matthew 22 – A king hosted a wedding banquet for his son . . .

Let’s also look at the parallel text in Luke 14

Notice what is different about these texts.
Perhaps Jesus is telling the same basic parable on two different occasions for different emphasis.Luke and Matthew are using different version to make sense of the message in their gospels. Each version of this parable completes and enhances the themes of their gospels.

The accuracy of the details within this parable should not concern us. They are ridiculous to begin with and that is how the parable functions. For instance, no one in the ancient world would turn down an invitation to the king’s wedding banquet simply because of business. If no other reason, than to simply partake of the food that is being served! And then there’s the honor of being invited.

In addition to the texts from Luke 14 and Matthew 22, there is a version from the “Gospel of Thomas” (64).

⁶⁴ Jesus said, A person was receiving guests. When he had prepared the dinner, he sent his slave to invite the guests. The slave went to the first and said to that one, “My master invites you.” That one said, “Some merchants owe me money; they are coming to me tonight. I have to go and give them instructions. Please excuse me from dinner.” The slave went to another and said to that one, “My master has invited you.” That one said to the slave, “I have bought a house, and I have been called away for a day. I shall have no time.” The slave went to another and said to that one, “My master invites you.” That one said to the slave, “My friend is to be married, and I am to arrange the banquet. I shall not be able to come. Please excuse me from dinner.” The slave went to another and said to that one, “My master invites you.” That one said to the slave, “I have bought an estate, and I am going to collect the rent. I shall not be able to come. Please excuse me.” The slave returned and said to his master, “Those whom you invited to dinner have asked to be excused.” The master said to his slave, “Go out on the streets and bring back whomever you find to have dinner.” Buyers and merchants [will] not enter the places of my Father.

The Context of Luke 14

Takes place at an actual banquet after Jesus heals a man and he gives a wisdom lesson on taking the best seats (rank and status)
Fits in with the theme of reversal in Luke. Notice who is accepted into the banquet: ‘Go out quickly into the streets and alleys of the town and bring in the poor, the crippled, the blind and the lame.’ (Compare to Luke 4:18)

The Context of Matthew 22

Jesus has arrived in Jerusalem and is confronting the religious leaders who will crucify him.
Two other parables of judgment precede this: The Parable of the Man with Two Sons, and The Wicked Tenants. Both reveal the antagonism of those who considered themselves the servants of God
Two Scriptures set the interpretation of the parable of the wedding feast in Matthew 22
Matthew 21:31-32 – Jesus said to them, “I tell you the truth, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.
Matthew 21:43 – “Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit.

Historical Background:

The Messianic Feast was anticipated as the beginning of the new age under the messiah
Isaiah 25:6-9 is the origin of the Feast

The Function of the Parable:

A king gives a wedding banquet for his Son
Guests are invited
The invited make light of the invitation
1. This is a ridiculous turn of events
2. The excuses given are weak compared to the importance of a king’s wedding banquet
3. Deuteronomy 20:5-9 may be the background of the excuses. These were exemptions to serving in a war in ancient Israel
Because the initially invited make light of the invitation, they are excluded and the most offensive are attacked by the king’s army (once again, an odd and exaggerated situation that makes a point about rejection)
Others, typically considered outsiders, are invited.
1. In Matthew 22, they are the good and the bad (compare to the Parable of the Wheat and Weeds)

Grace and Judgment

Grace is demonstrated in that all are invited – good and bad
Judgment happens when the King expels the man not wearing wedding clothes
- Wedding clothes represents taking the invitation seriously
- The king expects honor (God expects us to bear the fruit of the kingdom)
- This part of the parable connects to the saying that the kingdom is given to others who will bear the fruit of the kingdom.

Life – John 3:16

Posted by Chris on under Sermons

We’ve been looking at Scriptures that tell us very clearly what God wants us to do.
This morning we look at a Scripture that tells us very clearly what God has done, what he is doing, and why. And then of course it sets a clear path for us.

John 3:16 – The Book Chapter and Verse is probably better known that the Scripture itself.

Wrestlers and Athletes have used some version of it to make a statement – or they write it on their glare strips
Rainbow head at the sports match
You can see it on road signs – (you really shouldn’t look up Bible references while driving).

Stand and read it together …

John 3:16For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

John 3:17, “For God did not send His Son into the world to condemn the world, but to save the world through Him.”

God’s love leads to life –
1. Because God loves us, we have life. We have abundant eternal life.
2. God’s love through us and being shared among us means life.
3. Christianity thrived despite persecution and suspicion because the believers lived out God’s love. They cared for the poor, they adopted children that were abandoned, they cared for the sick.
4. Even in our modern times, things change when God’s people live out the love of God – a courageous love that takes risks to demonstrate just how much God cares about saving life!
  1. Heart to Heart Pregnancy Support Center – It really isn’t about the materials and supplies – things that you can list on a spreadsheet – It is about people who are willing to live out God’s love … and that leads to life.
Why should anyone perish?
1. Whoever believes in Christ shall not perish, but have eternal life
2. Believing in Christ means more than accepting that he is real.
3. It does mean accepting who he says that he is – but if you accept that, then your life cannot stay the same.
4. Believing means “faithing” – a better English thought might be trusting
5. We perish when we fail to trust Christ.
6. We can do that through rejection.
7. Or we can do it through fear – “Can being saved really be as easy as just accepting God’s love?”
  1. The Orlando church that exploded an anonymous gift
  2. They drove it to authorities, they X-Rayed it, and they still didn’t trust it.
  3. Why? FEAR. (I don’t know that we wouldn’t do the same)
Our mission is to save, not to condemn.
1. God did not send his son to give his life just so he could wag a finger at us and cluck his tongue.
2. If God wanted to destroy us, if God was our enemy, we wouldn’t be here and we wouldn’t stand a chance
3. It was not Christ’s mission to destroy – he came to save.
4. How then does the church ever assume that it is our mission to condemn, when Christ would not?
5. When we spoke to the director of Heart to Heart we asked if their clients had church support and could we offer it. What they all want to know is – “Will I be judged?”
  1. I said “Absolutely Not.”
  2. Let us love as courageously as our Lord did.

The Misunderstood Parable

Posted by Chris on May 2, 2010 under Sermons

Parables – part 5

Luke 16:1-15

This is one of the most misunderstood parables of them all.

There seems to be no consistent interpretation of this parable.

Part of the problem that God’s people have had interpreting and understanding this parable comes from the very problem that this parable addresses: God’s people often lose their creativity and cleverness!

Prudishness has caused us to attempt a “clean-up” of a parable that Jesus intended to be filled with rogues and scoundrels.

We are Children of Light:

The parable of Luke 16 has been very controversial. Don’t avoid the shock and controversy. The main character of the parable is a scoundrel. The master of the servant is also a scoundrel. They are both crafty and shrewd. Let’s make no bones about it, they are dishonest and self-centered. They are the children of this world; the servants of mammon.
Attempts have been made to clean the story up, but that’s special pleading.
Jesus is intentionally opening a window into the ruthless world of greedy people. That is how he is going to make his point. Jesus shows that these people who supposedly “worship” money are actually cavalier and careless in their efforts to acquire it and control it. And they are clever.
Jesus is showing us that if people like this – the sons of this world – are so focused and clever and dedicated in their service to the false God of money, then shouldn’t the children of light be all the more clever, ingenious, and dedicated in our service to God?
1. The Pharisees offered lip service to God, but their conservative, hoarding, timid approach to using their money was actually a deeper form of wealth-worship than the shifty manager who was a bit free with his master’s wealth.

We are managers of a “kingdom” trust. We have responsibility to use that trust for God’s purposes (parable of the talents), but we are also called to “use it” and be creative and resourceful.

Eugene Peterson describes the point of the parable well in his translation, The Message:

Streetwise people are smarter in this regard than law-abiding citizens. They are on constant alert, looking for angles surviving by their wits. I want you to be smart in the same way – but for what is right – using every adversity to stimulate you to creative survival, to concentrate your attention on the bare essentials, so you’ll live, really live, and not complacently just get by on good behavior.

— Jesus in Luke 16:8-9, from The Message by E. Peterson.

Make the Most of Every Opportunity!

Posted by Chris on under Sermons

Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.

The Greek term “tous exo” is typically translated as “outsiders.” (See also 1 Corinthians 5:12 and 1 Thessalonians 4:12.) The phrase literally means “the ones out.” Good English would render it as “outsider,” or “those outside.”

It is not the Greek I wish to emphasize, but the English. The connotation of the two legit English translations can influence how we regard our fellowship and our mission …

“Outsiders” – We think of a bounded set. We focus on boundaries. Outsiders are not permitted to enter without permission or pass. We post signs to keep trespassers out. We control access because we are focused on the fence and the gate. We pay attention to who is not “with us.”

The Lord knows who are his – he manages the gate and the fence (2 Timothy 2:19).

“Those Outside” – We think of a centered set. What defines us is the core. We gather around a source of life (such as a well). Those on the outside are simply those who need to come in. Outsider is not a label but simply a description of location.

Leslie Newbigin describes the church in India as wherever the crowd gathers around. There are always outsiders looking in.
There should always be people on the edge moving in toward the center.

How do we move people from being those outside to those inside?

They need to be aware of the center.
We need to be creative and wise (Colossians 4).
Pay attention to what is going on at the core and around it.

First Impressions –

“Still one issue of first impression stands clearly above others in importance.” – Thom S. Rainer, Surprising Insights from the Unchurched, p. 95
“The formerly unchurched told us that one of the key reasons for their returning to a particular church [after a single visit] was the friendliness of the members.
88% – FRIENDLINESS was an important first impression.
- Sometimes we are friendly, but only with those we already know.
- There is a relationship between the friendliness of a church and its fear of change. Churches that are more fearful of change are less friendly.
We need the gifted people to use their gifts of friendliness and hospitality to lead us.
ALL OF US need to be friendly
1. Be kind

Mother’s Day Opportunity – We have made cards that we want you to use as you look for opportunities to be wise in the way you act toward outsiders.

Share a simple act of kindness with women who are not in your family
Mow a lawn
Take them a box of cookies
Tip the waitress
Leave flowers for the nurses, attendants who care for your mother

Do not worry about results – just make the most of opportunities.

Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.

Unlimited Forgiveness

Posted by Chris on April 25, 2010 under Sermons

Parables – part 4

Matthew 18:21-35

Whenever Jesus answers a question with a parable you can be sure that the question is not a good question.

Peter asks about the limit of forgiveness: “Seven times seven?”
Jesus is going to show that under God’s grace, it will be hard for a disciple not to be merciful.

The structure of the parable is simple:

A man who served the king incurred an outrageous debt.
1. Ten thousand is the largest number identifiable in ancient numerical systems. Other ways of describing numbers are required for larger sums. However, larger sums are not part of their common world.
2. A talent is a measure of mass. When used with money, it refers to a “talent-weight” of gold or of silver. Since we do not know the metal or the going rate, it is hard to determine the exact value of 10,000 talents. Suffice to say that it is a lot!
3. The amount is more of a debt than one person could incur. The man may be a debt collector who assumes the bad debts and sets out to collect them and covers his expenses with a percent of the collection. Of course he is liable for the debt if he doesn’t collect.
4. Slavery (including his family) is the only option besides prison for this man.
The response of the king is mercy.
1. Mercy, or lack thereof, is the key virtue this parable.
2. It is the theme of Matthew 18.
3. It fits in Matthew’s gospel. See Matthew 9:13 and 12:7. Jesus believes it is important that the Pharisees understand the words “I desire mercy, not sacrifice.”
4. The man is forgiven a debt he could never repay.
The man goes out to collect a debt from someone who owes him.
1. He does not show mercy to the man who owes him 100 denarii.
2. A denarius is a Roman silver coin that was first minted in the 3rd century BC. It had the value of 10 assarion (a smaller bronze coin). So, the denarius is a sort of dime or ten dollar coin. It was the standard payment for a daily wage in the first century. Think of it as a sort of Roman “minimum wage.”
3. The debt of 100 denarii could be reasonably paid off.
4. The exchange rate between denarius and talent is hard to calculate since the talent is a measure of mass. Some estimate that the ratio of denarius to talent is 6000:1. Now multiply that by 10,000!
The king reacts to the forgiven man’s lack of mercy. Why?
1. The man’s lack of mercy shames the king’s mercy.
2. Does he not reflect on the magnitude of grace that he has received?

Meaning: How can we limit forgiveness and mercy when we are aware of how much God has forgiven us and how merciful he has been? The parable pushes us to take seriously the outline of behavior explained in 18:15-20. Our goal should be reconciliation.

If Two of You on Earth Agree

Posted by Chris on under Sermons

Doing Justice and Showing Mercy – The dilemma

Two Extremes – We are always trying to find the right spot on the scale

Too Lenient – We want to be merciful and forgiving, but if we do not recognize how deadly and dangerous sin truly is, then it will destroy not only the sinner, but the body of believers too. It is like a virus or cancer. Being too lenient avoids the opportunity for growth and positive change.
Too Judgmental – On the other hand, taking a tough stance against sin can cause us to lose mercy and we easily become too judgmental. We forget why must deal with sin: Instead, we confront sin because we just think we are supposed to and not to help others. We are fearful rather than hopeful. We are angry rather than humble. Remember that when we confront sin, we are also confronting sinners – real people with real problems. People that God loves. We are sinners helping other sinners.
How do you do justice and show mercy at the same time? Which option is best, to err on the side of leniency or judgment? …

It’s not a good choice. It is a false difference because these extremes are not that different. They each tolerate a different set of sins.

On the side of leniency, the sins of indulgence, selfishness, lust, greed (just to give a few) are tolerated. “To each his own.”
On the side of judgment, the sins of arrogance, self-righteousness, dissension, gossip, hatred, prejudice are tolerated.

Both ends are rooted in earthly, non-spiritual ways of looking at the world. What we strive for is a higher, spiritual way of dealing with sin and with one another. That way of doing things would affirm the worth of others and the importance of community without avoiding the real problems of sinfulness and the danger that it can pose to ourselves, others, and the community. What does such a way look like?

Matthew 18:15-20 – Reading

In the middle of a sermon about life in the kingdom of heaven, Jesus describes a simple process that guides believers in managing and overcoming the sin that disrupts our lives and our life together.
We have been seeking clear statements from God about what we are supposed to do. If we would truly follow this simple teaching, then the church of God could overcome so many problems. We would win credibility among outsiders who notice how we handle sin and disputes.

The process is simple and has four steps. These steps have to be followed in order. Each step, if successful, is the last step – for the goal in every case is repentance and reconciliation.

Step 1 – A Private Conversation. Has a brother or sister sinned against you? Go and talk to them. Have you sinned against someone? Go and talk to them. [Hey, wait it says they have to come to me. That’s a misreading of the Bible. The intent is the same. If you KNOW you have offended someone then do something about it!] Do not run about gossiping to others or wounding the character of the other. Do you seek harm or good? What’s your goal? If you and the other person can come to an agreement and reconcile, then leave it with God. Christ is with you in this. If you agree, he agrees with you. The matter is settled. Sin has lost its power and you’ve tasted just a little of the kingdom of heaven.

Step 2 – A Few Wise Witnesses. Sometimes it is easy to achieve reconciliation. People do not always agree. But let’s not jump to step 4 like we usually do. We don’t need to begin writing letters and making denunciations at this point. No, we can seek help from those who are interesting in the same goals: agreement, reconciliation, peace, forgiveness, and overcoming sin. Who are these wise witnesses? They could be anyone. They are trusted people. Ideally, people who are respected by both parties. They can defend the interests of both parties and the community of believers. They recognize that the accused may be stubborn and reluctant to admit guilt. They also recognize that the accuser can be too harsh. These wise witnesses remain as partners in accountability. So, that when agreement is reached they are also part of the agreement and when the temptation to re-open the case comes along, the witnesses remind the parties that the matter is bound/or loosed – and that is also heaven’s ruling because Christ agreed with us too.

Step 3 – Inform the Church. Of course some problems can become quite large and complicated. This is when the church needs to be told. On one level, the church (the community of believers) needs to reach out to the sinner and work toward reconciliation. This is a work of love. All the members of the church are responding in prayer and outreach to affect the return of the lost brother or sister. On another level, this is the church’s defense against gossip and division. The wise witnesses have been involved at this point, so their testimony is a respected guide to the community. Still, the goal is to win back the one who has sinned.

Step 4 – Treat Like an Outsider. This is the only possible outcome is all else has failed. This is not excommunication. It is not “church discipline” in the sense of a public execution of one’s character. It isn’t “marking out the heretic.” The correct term is “shunning.” The community of believers has to treat the stubborn sinner as an outsider because the person is not interested in agreeing with Christ. This is much less informal than institutional options. Families sometimes have to do this when a member of the family is so dedicated to destruction because of addictions or violence that the family has to cut ties or they will suffer the same destruction. A church family may have to do the same. Even when the church shuns the person, the hope is that he or she will repent.

If we would follow this teaching, step by step, think about how healthy our churches could be. Think about how we could avoid so many problems and gain credibility among outsiders who are looking for a better way to build community. So why don’t we?

Because we are not interested in or don’t understand what Christ said when he said, “Again, I tell you that if two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven. For where two or three come together in my name, there am I with them.”

Christ promises to be with us at every stage of this process. But we abandon his promise to choose our own way:

When we want to win. When we want to be validated.
When we would rather be in control
When we choose to gossip
When we choose to be afraid, paranoid
When we would rather hold on to being wounded, offended
When we avoid the uphill work of reconciling. We think it is easier to just tell others, or to avoid conflict

Unfortunately, we haven’t done this …

But how has God treated us? I think that the teaching ends with a parable that reminds us how we live in God’s mercy so that we will both be just and show mercy. The realization of God’s grace keeps us humble.

Let’s take Christ at his word and start working out differences and helping each other overcome sin. God could be in our midst in every way if we will take this seriously.

Lost Parables

Posted by Chris on April 18, 2010 under Sermons

Parables – part 3

Context: Verses 1-2. The Pharisees muttering about Jesus’ acceptance of sinners.

Jesus gives a three set … About that which is Lost.

Setting: The Pharisees criticize Jesus for eating and drinking with sinners.

The Lost Sheep and the Lost Coin

The shepherd will not accept one lost sheep though he has ninety-nine. He searches.
The woman will not accept one lost coin though she has nine. She searches.
But then, he gets into the scandal with “A Father has two sons …”

The Lost Son and the Older Brother

Equals “I wish you were dead”
Father’s response should have been to stone the boy
By leaving, the boy no longer identifies himself with his father’s family. All of the family must consider him as good as dead.

He lives the life of a prince but squanders his wealth on sinful pursuits.

A shameful waste of what his Father provided for him
He is reduced to working a most shameful job: feeding pigs
Unclean despised animals, he was a rich Jewish boy and now he works for a Gentile tending pigs!
He is starving so horribly that pig slop looks good to him right now.

He decides to return home.

He knows that his Father will not receive him after he has shamed his so.
He knows his Father has disowned him and will likely slam the door in his face.
But he has no dignity left to preserve, so asking to be a slave in his father’s house is his only hope.

The father is waiting.

Very uncharacteristic, he should have disowned his son completely according to the culture.
Upon seeing his son he runs to him. He hikes up his robe and runs. Truly undignified for a man of his standing!
He cuts his son off before his son completes a full statement of repentance and showers him with gifts.

The father gives a banquet for the boy that is suited for dignitaries.

“For his son who was dead is now alive, he was lost and now he is found.”

The older boy is in the field working and hears the celebration.

He should be at the banquet, for as the older son it is his place to serve the meal to the guest of honor!
But he disagrees with his father’s “weakness.” He is ashamed of his father and rebukes him!

The father explains his action:

The older son has always been with the father and could have celebrated whenever he pleased.
But as for the younger brother: “He was dead but now he is alive, he was lost and now he is found.”

Where’s the ending?

Does the older son attend the feast? Does he kill his father out of rage? Does he disown his father and brother? What would we do?

Some need to see themselves as the younger son.

Doubting the Father’s love and his willingness to forgive.
No matter how far you’ve gone, the Father will welcome your return

Some need to see themselves as the older brother.

We have been dutiful our whole lives.
We’ve been diligent trying to be obedient and follow God’s ways.
Admit it, we want these lost people to suffer just a little! We want them to grovel just a little.
We wonder why the Father makes it so easy on them.

God is like the Father in the story.

He waits longing for the return of his lost children.
He may even seem weak because he is so gracious.
He rejoices when the lost are recovered, because God does not believe in acceptable losses.

Jesus tells a story that describes what it means to truly forgive and to be truly forgiven. It is a story about a man with two sons. The younger son was very disrespectful to his father. He was greedy and dishonorable. He asked his father for his share of his inheritance. Essentially, he was saying that he had no interest in continuing his life as his father’s son and wished his father were dead and that they were reading his will. The father had every right to beat this insulting child and throw him out of the house, but he does an strange thing. He gives him what he wants.

Now this dishonorable, greedy, insulting child leaves his father with his share of his inheritance. He takes the wealth that has been in his family for generations. He takes the money that his father has carefully saved and cautiously invested so that his son might have a future. He leaves the people who care about him and takes with him the riches that would save him in uncertain times ahead. He takes it and uses it to satisfy his basest desires. He pays for food and drink to make himself happy. He pays women to satisfy his lusts. He pays for others to be his friends. He pays for anything he wants, but when bad times come along he can keep nothing. And in no time at all his family fortune is gone.

So he takes work feeding another man’s swine. It sounds like honest labor, but it is the sort of labor that his family would find shameful. He’s not working for his family, he’s working for a wage among unclean animals. This isn’t the life he was meant to live. His father had provided for him to have a much better life than this – but that was before this son burned through half the family’s wealth. Back in his homeland where people had some sense of decency, someone might have taken him in and shown him some dignity, but in this faraway country no one wants to help him. And perhaps that’s because they know his story. They know what a reprobate he is. They know how shamefully he has treated his father and his family.

The son finally makes a decision to return to his father. He has hit bottom and he knows that even the hired hand at the lowest paygrade back on his family farm does better than he has done. He also knows that nothing can ever be the same between him and his father. He has brought such shame to his father. He has insulted his father and shamed his family. Everyone back home knows that he is a dishonorable, greedy, selfish person. Nevertheless, for the sake of survival he will confess his sin to his father and offer himself as a slave.

Now the father of this foolish child sees him approaching the house. Tradition and decorum dictates that the father should regard the son as “dead to him.” But the father does something truly unusual and truly unconventional. He throws decorum and propriety aside and runs to greet his returning son. Men of importance do not run. He could at least let the son stew in his shame and teach him a valuable lesson before offering him forgiveness, but he doesn’t. He lavishes love on the son who has hurt his family so horribly. It is such an overwhelming display of forgiveness it borders on being shameful. The man had two sons, and his older son is dumbfounded by his Father’s softness. It is one thing to accept the young man’s confession of guilt, but is it necessary to celebrate? That’s the older son’s question.

The father knows what it means to truly forgive. He isn’t just pardoning the son. He isn’t just erasing his debt or overlooking his shame. He is truly forgiving all the hurt and shame so that he can have his son back. He is truly forgiving the son so that he can maintain a relationship with him. And the father would be truly happy if his older son would truly forgive his brother. Because in that way they can all enjoy being family again. We aren’t told how the younger son felt about being truly forgiven. It is probably the last thing he ever expected. Does the new robe around his shoulders feel heavy? Does he twist the ring around his bony finger? Does he wiggle his toes in his sandals (when is the last time he wore shoes?). Does he rub his cheek where his father kissed him? This son doesn’t know what it feels like to be pardoned or to get out of jail free. He only knows what it is like to be truly forgiven – and it is something he will live with for the rest of his life.

Forgiveness is not as simple as a pardon or reprieve. Unlike pardon, forgiveness seeks to reconcile the relationship between offender and offended. Forgiveness strives for love and fellowship.

It is isn’t as simple as a truce or forgetting the past and ignoring what has been done. For if forgiveness is truly practiced, then the sins and injuries to be forgiven are on the table. Everyone shares in naming it, but they also share in the blessed work of renaming. The son confessed his sins and he named himself a slave. The father acknowledged his offense, but renamed him “son.”

That wasn’t easy. Forgiveness is costly and there is a good amount of time and effort that goes into the business of restoring relationship. That’s true of you and I when we forgive and reconcile. It is all the more true of our God who forgives us. He doesn’t simply announce a pardon or call a truce. God works through the cross and in our lives to forgive. And he works to overcome our very human resistance to forgiveness. Accepting forgiveness can make us anxious. We would rather deal with the comforting control of law or the neat simplicity of “Get Out Of Jail Free” cards. But God is forgiving us – He is truly forgiving us.

You are truly forgiven. We are truly forgiven. Can we accept that?

Stakeholders in Covenant

Posted by Chris on under Sermons

Introduction – God plainly and honestly says “This is what I want you to do.”
Do Justice, Love Mercy, Walk Humbly With Your God

Reflection 1
I have done a lot of weddings. Over the years, I have never used the phrase “If anyone can show just cause why these two should not be married.” I did that for the first time ever yesterday – just for a gag and to make a point about the couple’s history.

I have never used this phrase because it didn’t make sense to me. I realize it makes for a great dramatic moment in movies and television – what better time for the true love to make his entrance and stop the wedding. But that’s drama. In reality, I have always thought – if this priest and these people do not the reason the couple shouldn’t be married at this point, then they haven’t been paying attention!

I believe that the assembly gathered for the wedding ought to be the people who know every just cause as to why a couple should be married. In fact, they ought to know the reason why any of us are ever married and why we regard that with respect. If you are a guest at the weddings I “officiate” then I expect something of you. I expect you to be among the cloud of witnesses that testify to the covenants that God wants us to live by. I expect you to be there on the day the couple makes their vows and I want you to be there years later if they are struggling to keep those vows. [And you just thought you were supposed to bring a gift and enjoy some cake.]

Reflection 2
When I ask a couple to stand and be recognized for 50, 60 or 70 years of marriage I intentionally say – thank you for showing us the wisdom of God’s ways.

When we applaud them we are showing our respect for the covenants that God gave us to live by.
We know that we are all blessed because they have kept that covenant – even if we are single, divorced, remarried, or married.

What if we were all stakeholders in the Covenants God Gave us?
We are all stakeholders in these covenants – at every stage. It is not just married people who have an investment in marriage covenant. Young, old, single, divorce, re-married: we all hold a stake in these covenants. When it comes to the marriage covenants, we all want to do justice, love mercy, and walk humbly with God.

God is pretty clear and plain about marriage and family relationships.
We have muddied the waters.

Text: Matthew 19:1-12

God – Man and Woman. God puts it together, don’t tear it apart.
Jesus – Married and Single. Quit justifying adultery by calling it divorce. (That’s what his critics were doing with their reading of Deuteronomy 24)

Jesus was a stakeholder in the covenant of marriage.
Jesus was single
His parents held to the covenant of marriage even though it was scandalous and hard for them to do so at the start
Jesus was not patient with the rule-keeping Pharisees who he claims were actually playing fast and loose with the covenant by their attempts to limit and restrict divorce.

Paul – Works with these rules in applying them to the troubles and real-life situations of the Corinthians (1 Corinthians 7). Being single, being married, separated, divorced, remarried.

Principles:

Live righteously in whatever situation you are in (Do Justice, Love Mercy, Walk Humbly with God)
There are covenants that we are all invested in

A word about …

Being Single …

A word about families and being single – Sometimes we have made marriage the Golden Calf.
We talk about “fixing single people up” – I don’t know why, they aren’t broken. Being single doesn’t always mean the same thing: unmarried, divorced, widowed, widower. Singles Ministry has sometimes meant “The Not Married” ministry – and we wouldn’t do that if we would just all see ourselves as stakeholders in the covenants God gave us to live by. We need each other.
We forget that families sometimes have just one parent. We think of mom and dad and forget all the uncles and aunts and grandparents and cousins that play a role in raising a family. (We try to incorporate this in Baby Blessing)
Single parent, double parent or grandparent-parent: God’s expectations of family members and the covenants of family are clear.

Being Divorced …

We want to invest in the covenant and uphold it, but we do not want to be na?ve or turn a blind eye to the messiness of human relationship.

We can pray for God’s will since we know it so well, but let’s not be foolish or na?ve and pretend divorce does not happen. Not even God does that. He hates divorce. Why? Because it tears up the people he loves. If you have been divorced you know what I mean. I went through a divorce with good friends and all of us felt the pain of it. One day we were discussing Malachi 2:14. My friend spoke, “God says, I hate divorce. Well, I do too.” I don’t think there is any better way to understand this text.

Where do we get the idea that God doesn’t recognize divorce? Of course he does. He hates it. Some institutional religions “do not recognize divorce” – and without an institution we can still do a fairly good job of ignoring divorce. Do we ignore cancer? Do we ignore serious ailments? Do we ignore grief? If we recognize that those are situations that call for God’s healing and ministry, then let us also recognize that when divorce happens we need to respond with prayer, ministry, healing and as appropriate, reconciliation. There is no biblical warrant for treating divorce as “an unforgivable sin.” If you are divorced and have felt that you have been shunned or shamed, then please let us reconcile with you. We want to walk humbly with you in what can be a difficult and painful process.

We all rejoice when a marriage covenant is made, let us all grieve when one is dissolved. We all have a stake in this – for better or for worse. Of course in Jesus Christ the worst things are never the last things and we do have hope to share.

Being Married (Better and Worse)

Every situation is different. If you are struggling, then go to those who have invested in the success and well-being of your relationship. Go to the shepherds and ministers of this congregation. Ask them to bless you in the name of Jesus Christ. Submit yourselves to the wisdom and counsel of others who will hold you accountable in a loving and gracious spirit.

Ask for the resources that are available. This is why we contracted with ACT a few years ago. Thank God that he has blessed us to make this available. Thank God for those who have taken advantage of these resources. There has been healing for many of them. They may be the ones who will assist you.

I am not going to propose or offer a simple plan or quick fix. If there was such a plan I would be worth a fortune if I could write the one book on it all. But I do know this: We are all stakeholders in the covenants of God – the covenants that he has given us to live by, and with his help we will all strive to do live by them.

Conclusion

Preaching this is difficult – it always is, but not preaching it is worse. I realize how difficult it can be for people to hear. That is because I am not preaching about general concepts, but I am preaching about the experiences and realities of people that I care about, people I know, people that I love.
But isn’t that what God is doing through his word. When God talks about marriage, divorce, and remarriage, he isn’t simply setting up policy or civic law. He isn’t establishing an institution of marriage, rather he is talking about and speaking to people that he cares about, people that he knows, people that he loves.

What I hope to accomplish is to model a way for us to speak openly, truthfully, and plainly about these realities that have to do with the covenants that we live by – God’s covenants. And I hope that we can do the same. I hope that concerning these matters: marriage, divorce, being single, being family, we will do justice, love mercy and walk humbly with our God.

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