Grace to you and peace, from God our Father and the Lord Jesus Christ. Amen.
Our lectionary makes a big leap today. Last week, we heard in Acts chapter 3 the story of Peter and John, who, after receiving the outpouring of the Holy Spirit, began their task of sharing the good news.
Today, we jump 14 chapters in Acts, to the 17th chapter. The chapters in-between describe the spread of the Jesus movement from Jerusalem into Samaria and Asia Minor. This geographic movement corresponds with a shift in audience, as well, from a Jewish mission to one that becomes predominantly Gentile. This movement toward the Gentiles in mission is a result of God’s direct guidance. It is not just the story of how the known world was eventually converted to Christianity. But, it is particularly about how the early church had to push beyond its own boundaries. To set aside racism and sexism to become faith to the gospel message. One contemporary theologian says it best: The church is being made to convert, even as it seeks converts.
Our focus today in Acts chapter 17 reading turns to Paul. If you know anything about him, you know that his birth name was Saul. He was both Jewish and a Roman citizen. Trained as a Pharisee, a legal expert in the Torah. We first meet him in Acts 7, where he is identified as a persecutor of the earliest followers of Jesus. But, perhaps the most famous story of Paul we find in Acts 9, where we hear of his conversion from Saul the Persecutor to Paul the Christian missionary. On the road to Damascus, Jesus appears to Paul and then sends him. Eventually, he will travel throughout the Roman empire on three different missionary journeys. It was on his second missionary journey that he arrived in Thessalonica, which is where we find our story located today.
After Paul and Silas had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. And Paul went in, as was his custom, and on three sabbath days argued with them from the scriptures, explaining and proving that it was necessary for the Messiah to suffer and to rise from the dead, and saying, “This is the Messiah, Jesus whom I am proclaiming to you.” Some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women. But the Jews became jealous, and with the help of some ruffians in the marketplaces they formed a mob and set the city in an uproar. While they were searching for Paul and Silas to bring them out to the assembly, they attacked Jason’s house. When they could not find them, they dragged Jason and some believers before the city authorities, shouting, “These people who have been turning the world upside down have come here also, and Jason has entertained them as guests. They are all acting contrary to the decrees of the emperor, saying that there is another king named Jesus.” The people and the city officials were disturbed when they heard this, and after they had taken bail from Jason and the others, they let them go. --Acts 17:1-9 (NRSV)
Paul and Silas, his partner, travel from Phillippi to Thessolonica, located in Macedonia. Which is present-day Greece. Thessolonica was one of the major cities of the Roman Empire, located on the Egnatian Way, which was the main road that connected the entire eastern part of the Roman Empire with its capital city, Rome. It was an important military and commercial port. Early on, in return for its support for the Roman empire, it had been declared a free city. So, its relationship with Rome and especially Roman patronage of the city was very important.
Jews, during this time, had spread from Jerusalem throughout the empire. Wherever they went, continued to practice their faith and to gather in synagogues. This was the case in Thessalonica. So, when Paul and Silas arrive, it was natural and their custom to go to the synagogue.
Our text says that, for three Sabbaths - or three weeks - they remained at the synagogue, arguing. Really more like being in dialogue with those in attendance, trying to explain and to convince them that the Jews had been misinterpreting scripture, that Jesus was the Messiah. And that the Messiah the Jews expected was not who this Jesus was.
In this short time, Paul and Silas have some small success. A few of the Jews, some of the devout Gentile Greeks and a few prominent women are convinced.
But, imagine if someone came into our church, into our worship, week after week, trying to convince us that our entire belief system was wrong. That we had misinterpreted Scripture. That, this Lutheran thing was all wrong. Well, you can imagine what might happen.
It was no different in the synagogue in Thessalonica. The Jews became angry. Then they gathered together some thugs hanging out in the local market. And formed a mob, making a huge uproar in the city. They went to the home of Jason, one of Paul’s converts who had taken Paul and Silas in. They went to his house to find Paul and Silas. And when they couldn’t find them, they dragged Jason out of his own house and took him to the local authorities, shouting: “These people. They are turning the world upside down!”
These people! They are turning the world upside down!
But, isn’t this what the good news of Jesus Christ does? Turn everything upside down? When we least expect it. Or sometimes when we least want it. The good news in Jesus begins to work through the power of the Holy Spirit. And, then, look out! Everything changes!
Paul and Silas were able to escape. And, in time, Paul would write a series of letters to this upstart community in Thessalonica. The first of these letters, likely the oldest text in the New Testament, written only 10-20 years after Jesus’ ascension, is a testament to this young community of Jesus’ followers. To their faith. And their love. And their hope.
We read from 1st Thessalonians, the first chapter.
Paul, Silvanus, and Timothy,
To the church of the Thessalonians in God the Father and the Lord Jesus Christ:
Grace to you and peace.
We always give thanks to God for all of you and mention you in our prayers, constantly remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. For we know, brothers and sisters beloved by God, that he has chosen you, because our message of the gospel came to you not in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of persons we proved to be among you for your sake. And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit, so that you became an example to all the believers in Macedonia and in Achaia. For the word of the Lord has sounded forth from you not only in Macedonia and Achaia, but in every place your faith in God has become known, so that we have no need to speak about it. For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the wrath that is coming. --1 Thessalonians 1:1-10 (NRSV)
It may feel, in this moment, that we, like the early community in Thessalonians are being persecuted. We are experiencing suffering and loss. Deeply. Throughout the world. Whether it is health-related, economic, or the fear and anxiety we feel that keeps us from sleeping at night, so many are suffering in our world today.
Yet, like the church in Thessalonica, we continue to do our work of faith. Our labor of love. To live steadfastly in hope. To turn this dark world upside down. All in the name of our Lord Jesus Christ. We, like the church in Thessalonica, are an example to our own community of faith, love, and hope. Known because we serve a living and a true God. And our neighbors as ourselves.
This past Wednesday, we received a text message from one of our pantry members that attests to this. I’d like to share it with you now. “OMGosh! Just when I think you guys couldn’t possibly do more for us, you all go on and continue the drive thru pantry, not only in masks, but in the pouring rain! How can I begin to thank all of you for this? I hope you know how much it means. You all make a world of difference in so many ppl’s lives. Thank you. ❤️”
It makes a difference, what we do in our little church. Whether we are apart from each other or not, what we do as a community of faith in our little area of Kentucky matters. What we do as followers of Christ in our own little corner of the world matters. Just as the community of faith in Thessalonica and what they did mattered.
Because this is who we are and who we are to be, as people of a resurrected Jesus. Even in the midst of suffering. Even in the midst of fear and darkness. Even in the midst of a grieving world, we do what matters. We turn the world upside down in a way that matters. We do this because what Jesus did matters.
So, I give thanks to God for all of you and mention you in my prayers, constantly remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. May you continue to be an example to all the believers. That through you, our Lord Jesus Christ might be made known. Amen.
Preached May 3, 2020, Online with the community of Grace & Glory Lutheran Church, Goshen, KY.
Easter 4
Readings: Acts 17:1-9, 1 Thessalonians 1:1-10; Mark 13:9-11; Psalm 16
Showing posts with label Silas. Show all posts
Showing posts with label Silas. Show all posts
Sunday, May 3, 2020
Friday, June 15, 2018
Living in Hope: Sharing the Hope of Jesus
While Paul was waiting for them in Athens, he was deeply distressed to see that the city was full of idols. So he argued in the synagogue with the Jews and the devout persons, and also in the marketplace every day with those who happened to be there. Also some Epicurean and Stoic philosophers debated with him. Some said, “What does this babbler want to say?” Others said, “He seems to be a proclaimer of foreign divinities.” (This was because he was telling the good news about Jesus and the resurrection.) So they took him and brought him to the Areopagus and asked him, “May we know what this new teaching is that you are presenting? It sounds rather strange to us, so we would like to know what it means.” Now all the Athenians and the foreigners living there would spend their time in nothing but telling or hearing something new.
Then Paul stood in front of the Areopagus and said, “Athenians, I see how extremely religious you are in every way. For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, ‘To an unknown god.’ What therefore you worship as unknown, this I proclaim to you. The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things. From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, so that they would search for God and perhaps grope for him and find him—though indeed he is not far from each one of us. For ‘In him we live and move and have our being’; as even some of your own poets have said,
Since we are God’s offspring, we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals. While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead.”
When they heard of the resurrection of the dead, some scoffed; but others said, “We will hear you again about this.” At that point Paul left them. But some of them joined him and became believers, including Dionysius the Areopagite and a woman named Damaris, and others with them. Acts 17:16-34 (NRSV)
Grace and peace to you, from our Lord and resurrected Savior, Jesus Christ. Amen.
The Apostle Paul never expected to end up in Athens. Yes, it’s that same Athens--the ancient city in Greece that we still know today. A center of trade and learning. People came from across Greece and throughout the Mediterranean area to this cosmopolitan city, a place that laid the cultural foundations for all of western civilization.
Paul never intended to end up here. He did not travel to Athens in search of converts to "The Way." After he and Silas left Philippi, which was the setting for our story last week, they continued west to Thessalonica. There, in Thessalonica, Paul and Silas were so successful, sharing the Good News in the synagogue, that several were convinced, including a few Jews, a larger number of Greeks, and several prominent women.
But other members of the synagogue weren’t as convinced. In fact, they were jealous and, eventually, formed a mob and started a riot. Paul and Silas were sent on to Berea to avoid trouble.
There, too, they began in the Jewish synagogue. This time, the Beroean Jews were more “honorable” than those in Thessalonica. Many of them eagerly came to faith, including--the text notes--a number of reputable Greek women and many Greek men. Yet, it wasn’t long before the Jews from Thessalonica found out that Paul and Silas were in Beroea. They followed them there, once again, upsetting and disturbing the crowd. This time, the brothers and sisters sent Paul away, while Silas and a new disciple, named Timothy, remained behind. Paul’s escorts took him to Athens and then returned to Beroea with instructions from Paul that Silas and Timothy were to meet him in Athens as quickly as possible.
It’s here where our story picks up today. Paul has just arrived in Athens.
As he waited for Silas and Timothy, Paul began to explore the city, to get to know its culture and its people. Ancient historians describe Athens as a very religious place. And Athenians as very intellectually curious. Luke writes in Acts that the people of Athens “spend their time in nothing but telling or hearing something new.” They were always looking for the next, new thing or the next, new philosophy. After all, this was the home of Demosthenes and Socrates. Of Plato and Aristotle. Of Sophocles and Euripides. Of these masters of thought. The people of Athens were a people obsessed with ideas, especially those that are new and startling.
So, Paul begins his exploration. And as he is walking around he notices the vast number of statues. One ancient historian writes that Athens had over 30,000 public statues, plus countless private ones. In our world today, statues honor people. But, in Athens, statues honored gods. Many different gods. One writer wrote that it was easier to find a god than a man in Athens.
Paul notices this. And, eventually, it becomes too much for him to handle. He can no longer wait in obscurity, but loses it--deeply distressed by all of these religious shrines and statues scattered throughout the city. Having lost his restraint, he begins to have discussions with Jews and other worshippers in the synagogues, as well as with Gentiles he can corner in the marketplace.
Eventually a group of them get excited. And while some of this group dismiss Paul as a “babbler”--as someone who picks up bits of ideas with no ability to pull them together, others, who are always eager to talk about new things, recognize that he is saying something about some gods from some distant land. About someone called “Jesus.” And, maybe, about another god called “Resurrection.”
So, they rush him to a place called the Areopagus, or Mars Hill. Now, in earlier times, Mars Hill was the place where court cases were heard. By Paul’s time, this was the place where the city’s governing authorities were located. So, when these Athenians rush Paul to Mars Hill, it is because they want their political leadership to hear what he is saying. They want their most powerful and intellectual people to hear what Paul has to say. It as though Paul were taken to face the equivalent today of the faculty of Harvard University.
They politely ask him to explain his “strange” new message.
This is the thing about the Gospel. No matter how intellectual. Or no matter how noble or inaccessible a population seems to be, the Gospel will always find an audience. And, even more, it will speak in the language of that audience. It will find common ground with some of the basic assumptions of that audience. And, it may even reveal their shortsightedness in the process.
The God of Jesus Christ has as much to do with Athens as with Jerusalem. The Word of God belongs in this place, as it belongs in every place. And, by the end of Acts, the Good News will be proclaimed in Rome--the center of the empire.
So, Paul begins to speak to the Athenians. He catches their attention immediately when he speaks about an altar he has seen on his exploration of the city. An altar dedicated to “an unknown god.” He then declares to them “an unknown God” that he wants to introduce them to. And to help them understand that the religious symbols, or the rituals, or the objects we devise can never capture or fully represent God. Perhaps the people of Athens already know this. Perhaps their altar to an unknown god shows they understand the limits of human comprehension.
I wonder if we’re not a little like the people of Athens. We, too, try to capture God and to define who God is in our own religious symbols, or in the rituals we practice, or in the words we say. Do we, like them, understand the limits of human understanding? We, who live 2,000 years later after the expansion of western civilization and thought. Post-Enlightenment people, who have watched or even participated in scientific discovery; who have been witness to a new, wondrous digital age, or to space exploration, or to medical breakthroughs. Do we, like the Athenians, understand the limits of human understanding, especially as it relates to our search for God? How do we find God, if it is not in the holy things we construct--our religious symbols, our rituals, our words?
I wonder if we’re not a lot like the people of Athens.
It is here that Paul begins. He points to human existence and to the natural order of creation. It is in these places that God beckons them (and us) to search for God. It is in these places where God may be found.
You see, we, like the Athenians, are nearer to God than we might realize. Or maybe it’s more accurate to say that God is nearer to us, dwelling among us. Reaching out to us. If only we might notice.
In 2016, as I was in the last half of my internship in Southeast Minnesota, one day a man walked into my office. I knew this man, this member, or at least I knew who he was. I’d had one of his children in confirmation. He had a reputation in the congregation as someone who was a pretty hard father, one who never showed any emotion other than anger, one who could be difficult to deal with.
When he walked into my office, it was the first time I had actually met him. He stood in the doorway and talked. Over and over he talked. Well, he ranted really. About how horrible the government was. About how horrible people were. About how everyone was out to get him. About how he had been laid off from his job. And about how he had been unable to find work in over a year.
For an hour he ranted. It was hard to even get a word in edgewise.
And then he left. Over the course of the next couple of months, he did this two more times. Standing in the door to my office. Ranting and raving. Over and over again. He was so angry.
One morning, he came into my office and sat down. He put his head down on my desk and he began to cry. All those months of feeling unworthy. All those months of being unable to support his family. All those months of feeling as though God had abandoned him. All those months of anger at God. All of it came pouring out that morning in his tears and his sobs. It was then and there, in the midst of his very human existence, that he experienced the nearness of God.
You see, my friends, we are often the biggest roadblocks to finding God. In our anger or our disappointment. In our sadness or our grief, we are unable to see how close God is to us. It is only when we repent. When, with the nudge of the Holy Spirit, we turn back to God. We begin to truly see and experience God. We begin to see the life given to us in Jesus’ death and resurrection. We experience the nearness of God--the presence of Jesus--incarnate in Word and sacrament. We experience communion with the Divine.
This was Paul’s message to the Athenians. It is our message--our Easter message--as well. It is about a promise that God makes to us in Jesus. That God is not an unknown God, but a God who comes to us. A God who promises to be near us. Who promises to change us. And, especially, who promises us a future.
This is the God we know and find. Right here. In the midst of our messy human existence and throughout all of creation.
Amen.
Readings: John 1:16-18, Acts 17:16-31.
Easter 5
Preached April 29, 2018 at Grace & Glory Lutheran Church, Goshen, KY.:
Then Paul stood in front of the Areopagus and said, “Athenians, I see how extremely religious you are in every way. For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, ‘To an unknown god.’ What therefore you worship as unknown, this I proclaim to you. The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things. From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, so that they would search for God and perhaps grope for him and find him—though indeed he is not far from each one of us. For ‘In him we live and move and have our being’; as even some of your own poets have said,
‘For we too are his offspring.’
Since we are God’s offspring, we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals. While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead.”
When they heard of the resurrection of the dead, some scoffed; but others said, “We will hear you again about this.” At that point Paul left them. But some of them joined him and became believers, including Dionysius the Areopagite and a woman named Damaris, and others with them. Acts 17:16-34 (NRSV)
Grace and peace to you, from our Lord and resurrected Savior, Jesus Christ. Amen.
The Apostle Paul never expected to end up in Athens. Yes, it’s that same Athens--the ancient city in Greece that we still know today. A center of trade and learning. People came from across Greece and throughout the Mediterranean area to this cosmopolitan city, a place that laid the cultural foundations for all of western civilization.
Paul never intended to end up here. He did not travel to Athens in search of converts to "The Way." After he and Silas left Philippi, which was the setting for our story last week, they continued west to Thessalonica. There, in Thessalonica, Paul and Silas were so successful, sharing the Good News in the synagogue, that several were convinced, including a few Jews, a larger number of Greeks, and several prominent women.
But other members of the synagogue weren’t as convinced. In fact, they were jealous and, eventually, formed a mob and started a riot. Paul and Silas were sent on to Berea to avoid trouble.
There, too, they began in the Jewish synagogue. This time, the Beroean Jews were more “honorable” than those in Thessalonica. Many of them eagerly came to faith, including--the text notes--a number of reputable Greek women and many Greek men. Yet, it wasn’t long before the Jews from Thessalonica found out that Paul and Silas were in Beroea. They followed them there, once again, upsetting and disturbing the crowd. This time, the brothers and sisters sent Paul away, while Silas and a new disciple, named Timothy, remained behind. Paul’s escorts took him to Athens and then returned to Beroea with instructions from Paul that Silas and Timothy were to meet him in Athens as quickly as possible.
It’s here where our story picks up today. Paul has just arrived in Athens.
As he waited for Silas and Timothy, Paul began to explore the city, to get to know its culture and its people. Ancient historians describe Athens as a very religious place. And Athenians as very intellectually curious. Luke writes in Acts that the people of Athens “spend their time in nothing but telling or hearing something new.” They were always looking for the next, new thing or the next, new philosophy. After all, this was the home of Demosthenes and Socrates. Of Plato and Aristotle. Of Sophocles and Euripides. Of these masters of thought. The people of Athens were a people obsessed with ideas, especially those that are new and startling.
So, Paul begins his exploration. And as he is walking around he notices the vast number of statues. One ancient historian writes that Athens had over 30,000 public statues, plus countless private ones. In our world today, statues honor people. But, in Athens, statues honored gods. Many different gods. One writer wrote that it was easier to find a god than a man in Athens.
Paul notices this. And, eventually, it becomes too much for him to handle. He can no longer wait in obscurity, but loses it--deeply distressed by all of these religious shrines and statues scattered throughout the city. Having lost his restraint, he begins to have discussions with Jews and other worshippers in the synagogues, as well as with Gentiles he can corner in the marketplace.
Eventually a group of them get excited. And while some of this group dismiss Paul as a “babbler”--as someone who picks up bits of ideas with no ability to pull them together, others, who are always eager to talk about new things, recognize that he is saying something about some gods from some distant land. About someone called “Jesus.” And, maybe, about another god called “Resurrection.”
So, they rush him to a place called the Areopagus, or Mars Hill. Now, in earlier times, Mars Hill was the place where court cases were heard. By Paul’s time, this was the place where the city’s governing authorities were located. So, when these Athenians rush Paul to Mars Hill, it is because they want their political leadership to hear what he is saying. They want their most powerful and intellectual people to hear what Paul has to say. It as though Paul were taken to face the equivalent today of the faculty of Harvard University.
They politely ask him to explain his “strange” new message.
This is the thing about the Gospel. No matter how intellectual. Or no matter how noble or inaccessible a population seems to be, the Gospel will always find an audience. And, even more, it will speak in the language of that audience. It will find common ground with some of the basic assumptions of that audience. And, it may even reveal their shortsightedness in the process.
The God of Jesus Christ has as much to do with Athens as with Jerusalem. The Word of God belongs in this place, as it belongs in every place. And, by the end of Acts, the Good News will be proclaimed in Rome--the center of the empire.
So, Paul begins to speak to the Athenians. He catches their attention immediately when he speaks about an altar he has seen on his exploration of the city. An altar dedicated to “an unknown god.” He then declares to them “an unknown God” that he wants to introduce them to. And to help them understand that the religious symbols, or the rituals, or the objects we devise can never capture or fully represent God. Perhaps the people of Athens already know this. Perhaps their altar to an unknown god shows they understand the limits of human comprehension.
I wonder if we’re not a little like the people of Athens. We, too, try to capture God and to define who God is in our own religious symbols, or in the rituals we practice, or in the words we say. Do we, like them, understand the limits of human understanding? We, who live 2,000 years later after the expansion of western civilization and thought. Post-Enlightenment people, who have watched or even participated in scientific discovery; who have been witness to a new, wondrous digital age, or to space exploration, or to medical breakthroughs. Do we, like the Athenians, understand the limits of human understanding, especially as it relates to our search for God? How do we find God, if it is not in the holy things we construct--our religious symbols, our rituals, our words?
I wonder if we’re not a lot like the people of Athens.
It is here that Paul begins. He points to human existence and to the natural order of creation. It is in these places that God beckons them (and us) to search for God. It is in these places where God may be found.
You see, we, like the Athenians, are nearer to God than we might realize. Or maybe it’s more accurate to say that God is nearer to us, dwelling among us. Reaching out to us. If only we might notice.
In 2016, as I was in the last half of my internship in Southeast Minnesota, one day a man walked into my office. I knew this man, this member, or at least I knew who he was. I’d had one of his children in confirmation. He had a reputation in the congregation as someone who was a pretty hard father, one who never showed any emotion other than anger, one who could be difficult to deal with.
When he walked into my office, it was the first time I had actually met him. He stood in the doorway and talked. Over and over he talked. Well, he ranted really. About how horrible the government was. About how horrible people were. About how everyone was out to get him. About how he had been laid off from his job. And about how he had been unable to find work in over a year.
For an hour he ranted. It was hard to even get a word in edgewise.
And then he left. Over the course of the next couple of months, he did this two more times. Standing in the door to my office. Ranting and raving. Over and over again. He was so angry.
One morning, he came into my office and sat down. He put his head down on my desk and he began to cry. All those months of feeling unworthy. All those months of being unable to support his family. All those months of feeling as though God had abandoned him. All those months of anger at God. All of it came pouring out that morning in his tears and his sobs. It was then and there, in the midst of his very human existence, that he experienced the nearness of God.
You see, my friends, we are often the biggest roadblocks to finding God. In our anger or our disappointment. In our sadness or our grief, we are unable to see how close God is to us. It is only when we repent. When, with the nudge of the Holy Spirit, we turn back to God. We begin to truly see and experience God. We begin to see the life given to us in Jesus’ death and resurrection. We experience the nearness of God--the presence of Jesus--incarnate in Word and sacrament. We experience communion with the Divine.
This was Paul’s message to the Athenians. It is our message--our Easter message--as well. It is about a promise that God makes to us in Jesus. That God is not an unknown God, but a God who comes to us. A God who promises to be near us. Who promises to change us. And, especially, who promises us a future.
This is the God we know and find. Right here. In the midst of our messy human existence and throughout all of creation.
Amen.
Readings: John 1:16-18, Acts 17:16-31.
Easter 5
Preached April 29, 2018 at Grace & Glory Lutheran Church, Goshen, KY.:
Sunday, April 22, 2018
Good News Spreads: Creating
One day, as we were going to the place of prayer, we met a slave-girl who had a spirit of divination and brought her owners a great deal of money by fortune-telling. While she followed Paul and us, she would cry out, “These men are slaves of the Most High God, who proclaim to you a way of salvation.” She kept doing this for many days. But Paul, very much annoyed, turned and said to the spirit, “I order you in the name of Jesus Christ to come out of her.” And it came out that very hour.
But when her owners saw that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities. When they had brought them before the magistrates, they said, “These men are disturbing our city; they are Jews and are advocating customs that are not lawful for us as Romans to adopt or observe.” The crowd joined in attacking them, and the magistrates had them stripped of their clothing and ordered them to be beaten with rods. After they had given them a severe flogging, they threw them into prison and ordered the jailer to keep them securely. Following these instructions, he put them in the innermost cell and fastened their feet in the stocks.
About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped. But Paul shouted in a loud voice, “Do not harm yourself, for we are all here.” The jailer called for lights, and rushing in, he fell down trembling before Paul and Silas. Then he brought them outside and said, “Sirs, what must I do to be saved?” They answered, “Believe on the Lord Jesus, and you will be saved, you and your household.” They spoke the word of the Lord to him and to all who were in his house. At the same hour of the night he took them and washed their wounds; then he and his entire family were baptized without delay. He brought them up into the house and set food before them; and he and his entire household rejoiced that he had become a believer in God. Acts 16:16-34 (NRSV)
Grace and peace to you from our Lord and resurrected Savior, Jesus Christ. Amen.
Each week as I prepare to write my sermon, there are a variety of things I do and read. I first meditate for a day or two on the reading, using different translations to see how it has been interpreted differently. Then, I go to the original Greek and see if there is anything that stands out to me. Then, believe it or not, I go onto Facebook. (Do I hear a collective groan?)
I really do go onto Facebook. Because on that platform, I am a member of a few different groups that discuss our weekly reading from the Narrative Lectionary. Sometimes the discussion gets very lively. At other times, there’s hardly any. This week, though, our reading from Acts resulted in one of the longest and most liveliest discussions I’ve seen over the past couple of years.
The primary focus of this discussion was the incident between the Apostle Paul and the slave girl who was possessed by a spirit, a spirit that gave her fortune-telling abilities. So, we are going to look closely at that exchange today. But, before digging deeper into it and everything it led to, first, a little context.
Last week, we heard about the conversion of Saul, whom we know better as Paul. His conversion happened along the road to Damascus, in Syria, some 135 miles away north of Jerusalem, as the crow flies. Today’s story is years later, years during which Paul has been formed as an apostle and, particularly, years during which he has been spreading the good news of Jesus Christ to the Gentiles, to the non-Jews. This is the mission territory where the Jerusalem council has sent him. Where the Holy Spirit has sent him.
As our story opens, Paul and Silas are in Philippi. Now Phillippi is in northeast Greece, a continent away from Jerusalem. It was a Roman colony and was located along a major east-west trade route for the Roman empire. So, Philippi was a cosmopolitan city with many influences, particularly Greek and Roman. In the verses that precede today’s story, we learn that the first convert in Philippi was Lydia, a woman who was a merchant selling purple cloth, likely a wealthy merchant. As was the custom of that day, when Lydia converted, her entire household was converted. It was in Lydia’s home that Paul and Silas were staying as they worked to share the Gospel throughout this thriving city. It is at this point that today’s story opens.
One day, as they were headed to a place where they had been praying outside the city gates, they met a young woman who was a slave. Our scripture says that she had a “spirit of divination.” What is interesting about this young slave woman and the spirit that inhabited her body was that, in the Greek, this spirit is called a “python spirit.” If you’re up on your Greek mythology, Python was the name of the mythical serpent that guarded the oracle at Delphi. Python was defeated by the Greek god, Apollo. So, the story of Python and Apollo is really a story of conflict. A story of a fight for rulership, over which god will ultimately prevail.
But, back to our young woman. After meeting Paul and Silas, she began to follow them and to shout, “These people are servants of the Most High God! They are proclaiming a way of salvation to you!” Doesn’t sound so bad, does it? But, day after day, when she saw them, she would shout this. After awhile, Paul became annoyed. Very annoyed. One day, he turned to her and ordered this spirit--this “python spirit”--out of her. Now, one would typically think that this would have been a good thing. That it was positive that Paul had freed her of this spirit.
One would think that.
But, in her case, she was being used by her owners--exploited by her owners--who were making a lot of money off of her, a lot of money off of her fortune-telling abilities. So, when Paul sent the spirit packing, along with it went their money-making ability. They got angry. They grabbed Paul and Silas and took them to the town square to the legal authorities.
Do you notice what they do next?
Rather than speak the truth of what had happened, they seek to exploit and to divide people by nationality. “They are Jews!” the men say. “They are bringing in practices that are different from our culture.” They seek to agitate the crowd against Paul and Silas for who they are--Jewish rather than Roman. Once again, they are engaging in exploitation. This time it is to drive a wedge between Paul and Silas and the rest of the people.
As a result, Paul and Silas are stripped and beaten. They are thrown into prison, into the “innermost cell,” which would typically have no windows and little air, except when the door was opened. They are secured in stocks. All of this because of a desire on the part of these men to exploit people and situations for their own means.
We already heard the rest of the story. In the middle of the night, as Paul and Silas are praying and singing hymns to God, there is a great earthquake, freeing all of the prisoners. And, eventually, the jailer is saved and baptized, along with his entire household.
Throughout this entire fascinating story, I am still captured by this python spirit. Setting aside the relationship to Greek mythology, I can’t help thinking about pythons and, especially, how they kill their prey. When they catch something--a small animal, for example--they seize their prey with their teeth, while simultaneously squeezing the life out of it. They are life-constricting, rather than life-giving.
This is what exploitation is. This is what is does. Whether it is the exploitation of a young slave, or the exploitation of a crowd, or any other form of exploitation, it is life-constricting rather than life-giving. It kills life, rather than creating life.
Our God is a God that creates life. That is life-giving. This is what we know from creation and from all of scripture. This is what we know from both the cross and the resurrection. God creates life. God is life-giving. Not life-constricting. When we exploit people or situations or when we, yes, exploit creation, we are not living as people of God. We are life-constricting rather than the life-giving people God intends us to be. This is the struggle. This is the fight for rulership, for which God will prevail. A fight between the god of the world that brings death. Or the God of life--who gives life through Jesus Christ. We know the winner of that conflict. We know that God will continue to bring life out of death, to offer forgiveness out of sin, to create light of out darkness, to bring belief out of unbelief. Life-giving. Not life-constricting.
Yesterday, I watched the funeral of Barbara Bush, our former First Lady and mother of former President George W. Bush. She was a wonderful woman. Not perfect, by any means, which she would easily admit. But someone who truly lived out her faith, putting service above selfishness, nation above political party. In a time when fear of AIDS was running rampant in our country, she publicly went to a hospital for infants infected with AIDS and held one, using her position to send a strong message throughout our country. There are many other similar stories. The one, though, that stayed with me the most was about a man named J. T. Pace.
Literacy was the one issue that Mrs. Bush worked on for her entire life. J. T. Pace was a son of a sharecropper. When Mrs. Bush met him, he was 63-years old. He had only recently become literate. He was scheduled to read the preamble to the constitution at an event commemorating our nation’s bicentennial. Backstage, at the event, he was very nervous. Mrs. Bush noticed this and asked if she might help by reading the preamble together with him on stage. He agreed. When they took the stage, they began to read it together. As Mr. Pace became more comfortable reading in front of the large crowd, Mrs. Bush began to lower her voice. Bit by bit, she continued to do this until, at last, Mr. Pace was reading completely on his own. Her work was done when he had fully found his voice.
Life-giving. Not life-constricting.
We, too, are to be life-givers. This is who we are called to be. To live into the redemption won for us by Jesus on the cross--a redemption intended not only for all humankind, but redemption intended for all creation, whom God has connected us to deeply. We are called to live into that redemption and to be life-givers.
This is why, on this Earth day, we celebrate the goodness of God’s creation and commit to caring for it. Not to exploit it, but to care for it and to advocate for its health and life, just as we are to advocate and care for all of life. Not to constrict life. But to be life-givers, just as God has given us life. Abundant life.
May God make it so. Amen.
Preached April 22, 2018, at Grace & Glory Lutheran Church, Goshen, KY.
Fourth Sunday of Easter
Readings: Luke 6:18-19, 22-23; Acts 16:16-34
But when her owners saw that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities. When they had brought them before the magistrates, they said, “These men are disturbing our city; they are Jews and are advocating customs that are not lawful for us as Romans to adopt or observe.” The crowd joined in attacking them, and the magistrates had them stripped of their clothing and ordered them to be beaten with rods. After they had given them a severe flogging, they threw them into prison and ordered the jailer to keep them securely. Following these instructions, he put them in the innermost cell and fastened their feet in the stocks.
About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped. But Paul shouted in a loud voice, “Do not harm yourself, for we are all here.” The jailer called for lights, and rushing in, he fell down trembling before Paul and Silas. Then he brought them outside and said, “Sirs, what must I do to be saved?” They answered, “Believe on the Lord Jesus, and you will be saved, you and your household.” They spoke the word of the Lord to him and to all who were in his house. At the same hour of the night he took them and washed their wounds; then he and his entire family were baptized without delay. He brought them up into the house and set food before them; and he and his entire household rejoiced that he had become a believer in God. Acts 16:16-34 (NRSV)
Grace and peace to you from our Lord and resurrected Savior, Jesus Christ. Amen.
Each week as I prepare to write my sermon, there are a variety of things I do and read. I first meditate for a day or two on the reading, using different translations to see how it has been interpreted differently. Then, I go to the original Greek and see if there is anything that stands out to me. Then, believe it or not, I go onto Facebook. (Do I hear a collective groan?)
I really do go onto Facebook. Because on that platform, I am a member of a few different groups that discuss our weekly reading from the Narrative Lectionary. Sometimes the discussion gets very lively. At other times, there’s hardly any. This week, though, our reading from Acts resulted in one of the longest and most liveliest discussions I’ve seen over the past couple of years.
The primary focus of this discussion was the incident between the Apostle Paul and the slave girl who was possessed by a spirit, a spirit that gave her fortune-telling abilities. So, we are going to look closely at that exchange today. But, before digging deeper into it and everything it led to, first, a little context.
Last week, we heard about the conversion of Saul, whom we know better as Paul. His conversion happened along the road to Damascus, in Syria, some 135 miles away north of Jerusalem, as the crow flies. Today’s story is years later, years during which Paul has been formed as an apostle and, particularly, years during which he has been spreading the good news of Jesus Christ to the Gentiles, to the non-Jews. This is the mission territory where the Jerusalem council has sent him. Where the Holy Spirit has sent him.
As our story opens, Paul and Silas are in Philippi. Now Phillippi is in northeast Greece, a continent away from Jerusalem. It was a Roman colony and was located along a major east-west trade route for the Roman empire. So, Philippi was a cosmopolitan city with many influences, particularly Greek and Roman. In the verses that precede today’s story, we learn that the first convert in Philippi was Lydia, a woman who was a merchant selling purple cloth, likely a wealthy merchant. As was the custom of that day, when Lydia converted, her entire household was converted. It was in Lydia’s home that Paul and Silas were staying as they worked to share the Gospel throughout this thriving city. It is at this point that today’s story opens.
One day, as they were headed to a place where they had been praying outside the city gates, they met a young woman who was a slave. Our scripture says that she had a “spirit of divination.” What is interesting about this young slave woman and the spirit that inhabited her body was that, in the Greek, this spirit is called a “python spirit.” If you’re up on your Greek mythology, Python was the name of the mythical serpent that guarded the oracle at Delphi. Python was defeated by the Greek god, Apollo. So, the story of Python and Apollo is really a story of conflict. A story of a fight for rulership, over which god will ultimately prevail.
But, back to our young woman. After meeting Paul and Silas, she began to follow them and to shout, “These people are servants of the Most High God! They are proclaiming a way of salvation to you!” Doesn’t sound so bad, does it? But, day after day, when she saw them, she would shout this. After awhile, Paul became annoyed. Very annoyed. One day, he turned to her and ordered this spirit--this “python spirit”--out of her. Now, one would typically think that this would have been a good thing. That it was positive that Paul had freed her of this spirit.
One would think that.
But, in her case, she was being used by her owners--exploited by her owners--who were making a lot of money off of her, a lot of money off of her fortune-telling abilities. So, when Paul sent the spirit packing, along with it went their money-making ability. They got angry. They grabbed Paul and Silas and took them to the town square to the legal authorities.
Do you notice what they do next?
Rather than speak the truth of what had happened, they seek to exploit and to divide people by nationality. “They are Jews!” the men say. “They are bringing in practices that are different from our culture.” They seek to agitate the crowd against Paul and Silas for who they are--Jewish rather than Roman. Once again, they are engaging in exploitation. This time it is to drive a wedge between Paul and Silas and the rest of the people.
As a result, Paul and Silas are stripped and beaten. They are thrown into prison, into the “innermost cell,” which would typically have no windows and little air, except when the door was opened. They are secured in stocks. All of this because of a desire on the part of these men to exploit people and situations for their own means.
We already heard the rest of the story. In the middle of the night, as Paul and Silas are praying and singing hymns to God, there is a great earthquake, freeing all of the prisoners. And, eventually, the jailer is saved and baptized, along with his entire household.
Throughout this entire fascinating story, I am still captured by this python spirit. Setting aside the relationship to Greek mythology, I can’t help thinking about pythons and, especially, how they kill their prey. When they catch something--a small animal, for example--they seize their prey with their teeth, while simultaneously squeezing the life out of it. They are life-constricting, rather than life-giving.
This is what exploitation is. This is what is does. Whether it is the exploitation of a young slave, or the exploitation of a crowd, or any other form of exploitation, it is life-constricting rather than life-giving. It kills life, rather than creating life.
Our God is a God that creates life. That is life-giving. This is what we know from creation and from all of scripture. This is what we know from both the cross and the resurrection. God creates life. God is life-giving. Not life-constricting. When we exploit people or situations or when we, yes, exploit creation, we are not living as people of God. We are life-constricting rather than the life-giving people God intends us to be. This is the struggle. This is the fight for rulership, for which God will prevail. A fight between the god of the world that brings death. Or the God of life--who gives life through Jesus Christ. We know the winner of that conflict. We know that God will continue to bring life out of death, to offer forgiveness out of sin, to create light of out darkness, to bring belief out of unbelief. Life-giving. Not life-constricting.
Yesterday, I watched the funeral of Barbara Bush, our former First Lady and mother of former President George W. Bush. She was a wonderful woman. Not perfect, by any means, which she would easily admit. But someone who truly lived out her faith, putting service above selfishness, nation above political party. In a time when fear of AIDS was running rampant in our country, she publicly went to a hospital for infants infected with AIDS and held one, using her position to send a strong message throughout our country. There are many other similar stories. The one, though, that stayed with me the most was about a man named J. T. Pace.
Literacy was the one issue that Mrs. Bush worked on for her entire life. J. T. Pace was a son of a sharecropper. When Mrs. Bush met him, he was 63-years old. He had only recently become literate. He was scheduled to read the preamble to the constitution at an event commemorating our nation’s bicentennial. Backstage, at the event, he was very nervous. Mrs. Bush noticed this and asked if she might help by reading the preamble together with him on stage. He agreed. When they took the stage, they began to read it together. As Mr. Pace became more comfortable reading in front of the large crowd, Mrs. Bush began to lower her voice. Bit by bit, she continued to do this until, at last, Mr. Pace was reading completely on his own. Her work was done when he had fully found his voice.
Life-giving. Not life-constricting.
We, too, are to be life-givers. This is who we are called to be. To live into the redemption won for us by Jesus on the cross--a redemption intended not only for all humankind, but redemption intended for all creation, whom God has connected us to deeply. We are called to live into that redemption and to be life-givers.
This is why, on this Earth day, we celebrate the goodness of God’s creation and commit to caring for it. Not to exploit it, but to care for it and to advocate for its health and life, just as we are to advocate and care for all of life. Not to constrict life. But to be life-givers, just as God has given us life. Abundant life.
May God make it so. Amen.
Preached April 22, 2018, at Grace & Glory Lutheran Church, Goshen, KY.
Fourth Sunday of Easter
Readings: Luke 6:18-19, 22-23; Acts 16:16-34
Subscribe to:
Posts (Atom)