Luke 11:37-52
I love the subtle connections we find throughout scripture. In fact, we have a good example of one today. We know that the author of the gospel of Luke is also the author of Acts, so look at these two passages, one from today’s gospel reading and the other from a familiar account in Acts.
“Woe to you! For you build the tombs of the prophets whom your ancestors killed. So you are witnesses and approve of the deeds of your ancestors; for they killed them, and you build their tombs” (Luke 11:47-48).
“Then (Stephen) knelt down and cried out in a loud voice, ‘Lord, do not hold this sin against them.’ When he had said this, he died. And Saul approved of their killing him” (Acts 7:60-8:1).
Jesus condemned the lawyers and Pharisees with whom he speaking in the very strongest of terms, going so far as to say they had concurred with the murder of prophets generations before. Based on that passage, then, what are we led to think about the man who would later become one of the greatest evangelists in the history of the Church? When first we see Paul (still called Saul), he is witnessing and approving of the murder of a Christian by a crowd made up of lawyers and Pharisees. (Paul was still a Pharisee at this time, as well.) Are we supposed to like Paul at this point in the story? Are we supposed to expect great things from him as an apostle? Hardly! In fact, Luke would have us understand what a devious and dangerous man Paul really was. And yet, when the time was right even this Pharisee had a role to play in the life of the Christian faith.
Now turn back to the account from Luke. Knowing that Paul will one day find a role in the life of the Church, are we free to assume that those to whom Jesus is speaking are beyond redemption? No! If Paul can be converted, so can anyone. Why? Because the Pharisees and lawyers in Luke’s account are figuratively guilty—they act out their approve of the killing prophets long before. But Paul was literally guilty of aiding and abetting in the murder of Stephen. If Jesus can redeem Paul, Luke tells us, then we must be slow in assuming anyone is beyond the redemptive power of God in Jesus Christ which, by the way, goes for you and me as well.
Prayer: Lord, forgive us when we sin and help us to live as your people, sharing the good news of our own redemption with the world. In Jesus’ name. Amen.
Showing posts with label Luke 11. Show all posts
Showing posts with label Luke 11. Show all posts
Wednesday, October 31, 2012
Monday, August 29, 2011
On Feeling Stupid
James 2:1-13
It’s a short phrase that carries quite a wallop, there at the end of our reading from James: “mercy triumphs over judgment” (James 2:13b). We should be used to this idea by now. Jesus has made it on a number of occasions. In Matthew 18:21-22 Jesus tells Peter to be prepared to forgive someone seventy-seven times. And in Luke 11:2-4 (as in Matthew 6:9-13) the disciples are taught to pray that their sins or debts may be forgiven as they forgive those who have sinned against them or are indebted to them. James simply amplifies the idea. “Mercy triumphs over judgment.”
But this is one of those ideas that seems so counterintuitive to us. “What goes around comes around,” we say. “An eye for an eye,” we quote from the Old Testament, forgetting that Jesus announced a complete reordering of that idea. We believe that judgment equates to justice and are eager to claim our vindication. This is a point on which I stumble quite often. When I feel that I or a loved one have been wronged it takes me quite a while to let go of the hurt and the anger. I want the offenders to know how they have hurt me. I want them to feel the same amount of pain—or more. So I lope along, feeling stupid or inept because I can not exact my vengeance the way I would like to.
How utterly foolish of me! My anger accomplishes nothing except to rob me of the chance to grow in maturity of faith and obedience to God. And how can I expect God’s mercy for me, when I am unwilling to express it to others. Jesus and the author of James each know what they are saying, that they are challenging a common human tendency to “get even.” But they are also offering a better way to live, one in which we live our faith even in the most difficult of times, even in the most challenging of circumstances. Anyone can hold on to anger. But those who have taken the example of Jesus Christ to heart can begin to live with mercy and patience. That’s my prayer for myself today, that I would allow mercy to triumph in my heart and to lead me to a better way of life.
Prayer: Lord, help us to forgive just as you continue to forgive us. In Jesus’ name. Amen.
Wednesday, October 27, 2010
God's Concern Is Always About Justice
Nahum 1:1-14
Luke 11:37-52
The oracle of the prophet Nahum against Nineveh makes two distinct claims about God. One is that “the Lord is good, a stronghold in a day of trouble; he protects those who take refuge in him, even in a rushing flood” (Nahum 1:7-8a). But Nahum also asks, “Why do you plot against the Lord? He will make an end; no adversary will rise up twice” (v. 9). Can there really be such a divergence in God? Can God really be a source of such comfort and of yet of such judgment?
Luke’s account confirms that in Jesus Christ God is quite willing to make such a distinction. “Woe to you Pharisees!” Jesus says (Luke 11:42, 43, 44). And “Woe also to you lawyers!” he adds (vv. 46, 47, 52). Why does Jesus condemn these prominent members of his society? Because they do not “give for alms those things that are within” (v.41), “and (they) neglect justice and the love of God” (v.42), and “do not lift a finger to ease” the burden of the people (v.46) and have “taken away the key of knowledge…” and “hindered those who were entering” (v.52). God’s concern is always about justice. Divine judgment upholds it and God’s grace provides for it.
The temptation is to decide who in Luke’s account best represents us, and, frankly, few of us would ever willingly identify with the Pharisees or lawyers. But just as God offers judgment and grace, we as individuals and communities stand in need of both. As sinners we need God’s corrective judgment, and unworthy as we are, God remains faithful in the covenant relationship between God and God’s people. When we read scripture, when we pray and seek God’s guidance, when we participate in the life of the community of faith, we should expect and respond to God’s judgment and grace alike. It should inform our politics, our economic choices, our family relationships, our view of others, our understanding of patriotism, and every other facet of our lives. Indeed, as Americans enter the voting booth this coming Tuesday, it would behoove us to pause a moment to ponder where our nation stands in God’s judgment and how we can best reflect God’s grace in our policies.
God’s concern is always about justice. Our concern should always be about justice, too.
Prayer: O Lord, help us to receive and respond to your judgment while rejoicing in and reflecting your grace at all times. In Jesus’ name. Amen.
Luke 11:37-52
The oracle of the prophet Nahum against Nineveh makes two distinct claims about God. One is that “the Lord is good, a stronghold in a day of trouble; he protects those who take refuge in him, even in a rushing flood” (Nahum 1:7-8a). But Nahum also asks, “Why do you plot against the Lord? He will make an end; no adversary will rise up twice” (v. 9). Can there really be such a divergence in God? Can God really be a source of such comfort and of yet of such judgment?
Luke’s account confirms that in Jesus Christ God is quite willing to make such a distinction. “Woe to you Pharisees!” Jesus says (Luke 11:42, 43, 44). And “Woe also to you lawyers!” he adds (vv. 46, 47, 52). Why does Jesus condemn these prominent members of his society? Because they do not “give for alms those things that are within” (v.41), “and (they) neglect justice and the love of God” (v.42), and “do not lift a finger to ease” the burden of the people (v.46) and have “taken away the key of knowledge…” and “hindered those who were entering” (v.52). God’s concern is always about justice. Divine judgment upholds it and God’s grace provides for it.
The temptation is to decide who in Luke’s account best represents us, and, frankly, few of us would ever willingly identify with the Pharisees or lawyers. But just as God offers judgment and grace, we as individuals and communities stand in need of both. As sinners we need God’s corrective judgment, and unworthy as we are, God remains faithful in the covenant relationship between God and God’s people. When we read scripture, when we pray and seek God’s guidance, when we participate in the life of the community of faith, we should expect and respond to God’s judgment and grace alike. It should inform our politics, our economic choices, our family relationships, our view of others, our understanding of patriotism, and every other facet of our lives. Indeed, as Americans enter the voting booth this coming Tuesday, it would behoove us to pause a moment to ponder where our nation stands in God’s judgment and how we can best reflect God’s grace in our policies.
God’s concern is always about justice. Our concern should always be about justice, too.
Prayer: O Lord, help us to receive and respond to your judgment while rejoicing in and reflecting your grace at all times. In Jesus’ name. Amen.
Tuesday, October 26, 2010
Last Words
Jonah 3:1-4:11
Revelation 11:14-19
Luke 11:27-36
The connection between our readings from Luke and Johan is obvious. In Luke Jesus compares and contrasts his ministry to that of the prophet and points to the impact Jonah had on Nineveh as opposed to the response Jesus receives from his own people. But I find a very compelling point of reference between the reading in Jonah and that in Revelation, because in each case God’s word is final.
In fact, the final verses of Jonah come to an abrupt end with God making an emphatic point and leaving the prophet no opportunity to reply (Jonah 4:10-11). That’s the way it is, Jonah, says God, and that’s that. The finality of God’s word in our reading from Revelation is less implied than that in Jonah. “The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign forever and ever,” we read (Revelation 11:15). Not only has God put an end to the discussion, God has brought the kingdom to consummation. There are still plenty of visions for John to relate to us, but already we know how the story will end. God will reign “forever and ever” over the “kingdom of our Lord and of his Messiah.” From now on this is how it will be. And that’s that.
There is a joke about how American Civil War movies always end the same way. The North wins every time. Of course that’s history, a look back. Revelation is a look ahead, but the effect is the same. No matter how many times we read the Bible it always ends the same way, even if that end is sometime in the future. As with John of Patmos, there are still plenty of visions for us to see, a lot of situations for us to experience, ample opportunities for us to choose between the kingdoms of the world or the kingdom of God. But already we know how the story will end. When creation reaches its “final verse” God will make the last emphatic point and that will be that. It will all be over except for the joy and the peace of God’s endless reign.
Prayer: Almighty God, may our prayers of praise and adoration rise before you as we await the final coming of your kingdom. Guide our feet that we may walk in the paths of righteousness until that day dawns with the light of your glory. Amen.
Revelation 11:14-19
Luke 11:27-36
The connection between our readings from Luke and Johan is obvious. In Luke Jesus compares and contrasts his ministry to that of the prophet and points to the impact Jonah had on Nineveh as opposed to the response Jesus receives from his own people. But I find a very compelling point of reference between the reading in Jonah and that in Revelation, because in each case God’s word is final.
In fact, the final verses of Jonah come to an abrupt end with God making an emphatic point and leaving the prophet no opportunity to reply (Jonah 4:10-11). That’s the way it is, Jonah, says God, and that’s that. The finality of God’s word in our reading from Revelation is less implied than that in Jonah. “The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign forever and ever,” we read (Revelation 11:15). Not only has God put an end to the discussion, God has brought the kingdom to consummation. There are still plenty of visions for John to relate to us, but already we know how the story will end. God will reign “forever and ever” over the “kingdom of our Lord and of his Messiah.” From now on this is how it will be. And that’s that.
There is a joke about how American Civil War movies always end the same way. The North wins every time. Of course that’s history, a look back. Revelation is a look ahead, but the effect is the same. No matter how many times we read the Bible it always ends the same way, even if that end is sometime in the future. As with John of Patmos, there are still plenty of visions for us to see, a lot of situations for us to experience, ample opportunities for us to choose between the kingdoms of the world or the kingdom of God. But already we know how the story will end. When creation reaches its “final verse” God will make the last emphatic point and that will be that. It will all be over except for the joy and the peace of God’s endless reign.
Prayer: Almighty God, may our prayers of praise and adoration rise before you as we await the final coming of your kingdom. Guide our feet that we may walk in the paths of righteousness until that day dawns with the light of your glory. Amen.
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