Invitation to Abundant Life: Living Water

Over these past several weeks, we’ve been hearing stories about Jesus welcoming people into a life filled with abundance. Let’s review those stories to help us remember. You may wish to open a Bible to the Gospel of John to help in the remembering. 

The first place to turn is John, chapter 3. In this story, we heard Jesus’ invitation to Nicodemus. Can you retell that story? Take a look at it to refresh your memory.

Next, we learned about Jesus meeting the woman at the well. That story is found in John, chapter 4. Remember that story? Can you summarize it?

Last week, thanks to Pastor Ron, you learned that Jesus is the Bread of Life. This story is found in John 6:35-59. Can you also remember that story? 

This week, we hear about Jesus being life-giving water. And we also hear about the Holy Spirit. In this story, Jesus continues to invite people into a life of abundance. But, there is an undercurrent of tension that is beginning to follow his movements. Even as Jesus is talking about the Holy Spirit, we also hear in the background about plotting and deception.

Today's story is from John, chapter 7. After you read it, close your eyes and picture in your imagination what is happening. Feel the mood. How it changes as the story progresses.

We read from John, chapter 7. 

On the last and most important day of the festival, Jesus stood up and shouted,

“All who are thirsty should come to me!
    All who believe in me should drink!
    As the scriptures said concerning me,
        Rivers of living water will flow out from within him.”

Jesus said this concerning the Spirit. Those who believed in him would soon receive the Spirit, but they hadn’t experienced the Spirit yet since Jesus hadn’t yet been glorified.

When some in the crowd heard these words, they said, “This man is truly the prophet.” Others said, “He’s the Christ.” But others said, “The Christ can’t come from Galilee, can he? Didn’t the scripture say that the Christ comes from David’s family and from Bethlehem, David’s village?” So the crowd was divided over Jesus. Some wanted to arrest him, but no one grabbed him.

The guards returned to the chief priests and Pharisees, who asked, “Why didn’t you bring him?”

The guards answered, “No one has ever spoken the way he does.”

The Pharisees replied, “Have you too been deceived? Have any of the leaders believed in him? Has any Pharisee? No, only this crowd, which doesn’t know the Law. And they are under God’s curse!”

Nicodemus, who was one of them and had come to Jesus earlier, said, “Our Law doesn’t judge someone without first hearing him and learning what he is doing, does it?”

They answered him, “You are not from Galilee too, are you? Look it up and you will see that the prophet doesn’t come from Galilee.”

As I read, I invite you to close your eyes and to picture in your imaginations what is happening. Feel the mood and how it changes as the story progresses. (John 7:37-52 CEB)

This story begins with promises. It is set during the Feast of Tabernacles, which we also know as the Festival of Booths or Sukkot. The Feast of Tabernacles was one of three festivals that required, under Jewish law, a pilgrimage to Jerusalem. It was a festival of remembering for the people of Israel. Taking them back to their time in the wilderness, after they had been liberated from Egypt. It was a place where they were completely dependent upon God. This festival had two ceremonies, one centered around water and the other around light - two necessities that provided by God in the wilderness. God, who provided their every meal. Who ensured that they had water to drink. Who led them, even in the darkness of the wild places. Without God, Israel would not have survived. With God, Israel had life

As we’ve seen him do earlier in John around other Jewish festivals and practices, Jesus is using this opportunity to re-contextualize this festival around himself. And around who he is. He begins with a promise. Jesus calls out for all who are thirsty.  And, then, he invites them to drink of him. He promises to be life-giving water. This water, he then explains, is the Holy Spirit. Inviting you to use your imagination once more, if you were in the crowd, how might you have felt or what would you have been thinking if you’d heard this invitation and promise from Jesus? Be honest. Time for responses.

Now, let’s think about the second half of the story. We hear voices in the crowd that question the validity of Jesus’ claims - just as some of us might have, too. The temple guards return to the Jewish leaders and tell them what’s been happening. The only one to stand up for Jesus is Nicodemus. But, then, he is quickly outnumbered and put down. Now what are you feeling? What are your thoughts? Are you asking the same questions? Are you getting uncomfortable?

It is easy for us to fall into a pattern of giving pat answers. What I like to call Sunday school answers. But, I wonder if you or I were present that day, which side we would be on and whether we would claim so quickly to be followers of Jesus. 

Over these last two weeks, I participated in a two-week intensive with my doctoral cohort. The first week, the title of our class was “Not Your White Jesus: De-Centering Whiteness and Nurturing an Anti-Racist Community as Christian Formation.” The second week, the class title was “Risking Attention to Embodied Life Together.” Both of these classes talked about who we are as the Church. And, honestly, about who we haven’t been as the Church. It was a hard two weeks with many hard conversations. Painful conversations.

You see, we, as Christians, don’t have a good history here. It really begins with the early Church who, like us, was influenced by culture. By a culture that teaches us to create our own identity by being in opposition to others. By comparing ourselves to others. By being better than others. Or by exerting more power than others. We saw this carried out in the anti-Muslim fervor of the Crusades. We saw this in Luther’s time and in the use of this very scripture against the Jews. We see this in the Church today - how one form of Christianity is more representative than other forms of Christianity. Or how Christians are better than people of other faiths. And, we see it in ways that are even closer to home.  How we have used scripture to exclude people from this abundant life that God offers for everyone and everything that God has created. 

We need this life-giving water Jesus offers, this Holy Spirit. We need to drink of it deeply. Because it is the Spirit - and the Spirit alone - who can transform our hard and divisive hearts. Who can help us, as in the example - the surprising example - of Nicodemus. It is the Spirit alone who can help us understand that discipleship is hard. That pushing back when someone makes a racist comment, or an anti-gay comment, or an anti-conservative or anti-liberal comment, or any comment that “others” people is hard. It is a way of life that requires us to be utterly dependent upon God. That God will guide us through, even in those wilderness moments. As God did for Israel.  

And just as Jesus does. He is the example for us. Jesus. He was willing to cross boundaries. To build relationships with those who had been tossed out or excluded by the community. To die because of it. So that all people - ourselves included - might experience abundant life. Together.

We are getting close to Lent. Over these next weeks, Jesus’ time with his disciples is about to change. His earthly ministry is nearing an end. Next week, we will celebrate the Transfiguration and then we will begin Lent with Ash Wednesday. Will you follow Jesus on this journey? Will you give up your life or even a portion of it to together travel this hard road with him - this road that leads, even in death, to abundant life?

I pray that you will. That you will drink and drink deeply of the life-giving Water Jesus offers. And that, in doing so, you, too, will experience the abundant life. Given by Jesus. For you. For all creation. Amen.

Preached February 27, 2022, at Grace & Glory, Prospect, with Third, Louisville.

Epiphany 7

Readings: John 7:37-52; Psalm 147:1-11

Journey to the Cross: Crossing Boundaries

It all started for me this week with a Facebook post. Now, some of you already know that I am fasting this Lent from social media. But, this post was from Monday in a clergy group discussing this week’s text from Luke 10. It was a new perspective on one of our stories today - the story of Mary and Martha. I’ll share that perspective in just a moment. But, the post led to a long, at times heated, discussion about the traditional interpretation of this story, which seems to pit the acts of service and listening to God’s Word against each other, as well as two sisters.  

What’s also interesting though, today, is that our text includes two stories. The story of Mary and Martha, but also the story that immediately precedes it - of the Good Samaritan. The juxtaposition of stories in scripture is important. And when two stories are placed immediately adjacent and these same two stories are only featured in one of the four gospels, well, it’s time to sit up and take notice. 

We read in Luke, chapter 10, verse 25, where it all begins with a question.

Just then a lawyer stood up to test Jesus. “Teacher,” he said, “what must I do to inherit eternal life?” He said to him, “What is written in the law? What do you read there?” He answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” And he said to him, “You have given the right answer; do this, and you will live.”

But wanting to justify himself, he asked Jesus, “And who is my neighbor?”

Notice that the lawyer comes to Jesus not with a good intent, but to test him. The first problem with his question is that he asks what he must do to inherit eternal life. I don’t know about you, but the last time I inherited something, it wasn’t because of anything I’d done. This is the same, isn’t it, with eternal life? We are invited by God into a full life, not by what we do, but by what God does. Grace. 

To answer, Jesus, as he often does, responds with a question or two. “What is written? What do you read?” he asks. A better translation of that second question is “How do you read?” It’s an implication that our perspective and the lens through which we read scripture can drive our interpretation. 

The lawyer responds to Jesus: “Love God and love your neighbor as yourself.” Again, the full life God calls us to isn’t about what we do. However, to not respond to God’s grace by serving neighbor cheapens God’s actions toward us. Jesus tells him his answer is correct, that doing this will give him life. But, the lawyer isn’t finished yet. He’s got one more question for Jesus. “And who is my neighbor?” Jesus responds with a story, one we know well. Or do we?

We continue with verse 30. Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two denarii, gave them to the innkeeper, and said, ‘Take care of him; and when I come back, I will repay you whatever more you spend.’ Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.”

We know this story. How the priest and the Levite, both men who should have been the ones to stop and help this man, wounded and dying at the side of the road, pass by him. On the other side, no less. Not even stopping to check his condition. It’s only the Samaritan who stops to help. A man who would have been on the cultural edge of Israel - an “other” in our language today. I don’t think the first two men were evil. Perhaps, as Martin Luther King wrote, they just got the question wrong. The question they ask themselves is “If I stop to help this man, what will happen to me?” Instead, the Samaritan asks the question, “If I do not stop to help this man, what will happen to him?” It’s a perspective that is outward looking, teaching us that discipleship in response to God’s grace is focused on service to others, even if it means we cross cultural boundaries. 

Immediately after this exchange, we then move in Luke to the second story for today, beginning at verse 38. Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home. She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. But Martha was distracted by her many tasks; so she came to him and asked, “Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.” But the Lord answered her, “Martha, Martha, you are worried and distracted by many things; there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.”

We finished the previous story talking about crossing cultural boundaries. These aren't only ethnic or racial boundaries. They are also boundaries of gender. The gospel of Luke crosses boundaries. It features more women in it than the three other gospels combined. Notice in this story that Jesus goes to the home of Mary and Martha. By himself. This, in itself would have been a cultural “no-no.”  

The story of Mary and Martha is familiar to us. We’ve heard it many times before.  It’s a story that as it has traditionally been interpreted pits sister against sister, woman against woman - placing hospitality and service against making time for study. Today, I’d like to offer an alternative perspective, first introduced by theologian Mary Hanson in 2014. It may get a little theologically nerdy. But, I think it’s important to hear this voice, a voice that comes from the cultural edge of theological circles.  

The basic gist behind her perspective is that by repeating for generations the traditional interpretation of this story without re-evaluating it - an interpretation first preached by Origen, a Christian scholar from the third century. Hanson’s claim is that this interpretation has left many unsolved questions and contradictions. One example of this is that it contradicts Jesus’ own words from the beginning of the chapter. Here, Jesus is sending the 70 disciples out into mission. He lifts up the positive aspect of hospitality and service. Then, later on in chapter 22, sets himself up as the example of a “servant.” It’s a direct contradiction to the very things that, under the traditional interpretation of this story, Martha is condemned for. 

Now, I won't go into the theological and exegetical details of her perspective now. I will in our Learning time after worship today. Hanson’s premise is that both Mary and Martha are known to be “sitters at the feet of Jesus, listening to his words,” a phrase that is often simply used to describe being a disciple. But, here’s the interesting part. Her claim is that Mary is not even present. That she is away from the house, leaving all of the work for Martha. But, this isn’t necessarily household work we’re talking about. The word for work in Greek comes from the room diakonia, which, is where we get the phrase “diaconal minister” from. The implication is not that Martha is distracted by household work, but potentially by her work of ministry, which might include leadership in a house church. She’s feeling overwhelmed and overburdened and is asking Jesus to tell Mary to return to help her. Where is Mary? Our text never tells us, but there are hints earlier in the chapter. Is it possible that Mary was one of the 70 sent out to evangelize? Whatever the case, when Jesus notes that she is “worried and distracted” it is not a reference to a boiling pot on a stove. There’s a sense in the Greek words used here that there much more going on, perhaps even a sense of unrest or disturbance for which Martha is deeply concerned over Mary’s well-being, wherever she may be. 

It’s only been since Wednesday that we heard the words of Jesus about what it means to leave people and things behind to follow him. If we are open to the interpretation of this story, it’s a lesson for us in discipleship and it’s costs, as with the story of the Samaritan. For Martha, it means the emotional stress of leadership and, also, the possibility of deep concern for her own sister’s welfare. For the Samaritan, it's about concern for neighbor, especially when it might put us or our perspective at risk.   

Discipleship is not intended to be easy. It may require hard decisions. It may demand risk and sacrifice. It may also require, as we see in Luke’s gospel, listening to other voices, especially those that have not been heard. 

But, we have an example to follow. In Jesus, who gives the ultimate sacrifice and who moves across boundaries and borders to change our world. As we journey alongside him to the cross this Lent, may we be reminded once again what it means to be his disciples. And may God renew us as we travel. Amen. 

Preached February 21, 2021, online at Grace & Glory Lutheran Church and Third Lutheran Church.

First Sunday of Lent.

Readings: Luke 10:25-42, Psalm 15

Sent With Joy: Telling Our Story

Grace and peace to you from Almighty God - our Creator, Redeemer, and Sustainer. Amen.

We ended Matthew last week with the words of the Great Commission - with Jesus sending the disciples out to go and make disciples. To baptize. And to teach. With a promise - that he would be with them always. Matthew ends leaning into the future.  

Today and next week we move into the book of Acts. Now Acts is the next chapter in the story. Acts is about that future. About the work of the disciples. The mission of the church to share the good news of Jesus. In faith. And in doubt. Both, inevitable parts of a life of discipleship.

Our reading this morning is from Acts, chapter 10. It’s the story of the conversion of Cornelius, a centurion in the Roman Guard. But, really, it’s the story of the conversion of Peter. In five scenes.

Scene 1. There was a man in Caesarea named Cornelius, a centurion in the Italian Company. He and his whole household were pious, Gentile God-worshippers. He gave generously to those in need among the Jewish people and prayed to God constantly. One day at nearly three o’clock in the afternoon, he clearly saw an angel from God in a vision. The angel came to him and said, “Cornelius!”

Startled, he stared at the angel and replied, “What is it, Lord?”

The angel said, “Your prayers and your compassionate acts are like a memorial offering to God. Send messengers to Joppa at once and summon a certain Simon, the one known as Peter. He is a guest of Simon the tanner, whose house is near the seacoast.” When the angel who was speaking to him had gone, Cornelius summoned two of his household servants along with a pious soldier from his personal staff. He explained everything to them, then sent them to Joppa. Acts 10:1-8 (CEB)

Our story opens in Caesarea, a prosperous port that served as the Roman capital of Judea. Our focus is on an officer in the Roman guard, named Cornelius. A good Roman name. He is a centurion. In our day that would be equivalent of a colonel. He is no low level character. Instead, he is known for his generosity, for putting his money where his mouth is, and, particularly, for his devotion. Cornelius is a God-worshipper. A Gentile God-worshipper. For Cornelius to become a follower of Christ, it would mean converting to Judaism. Circumcision. And, in his case, a likely loss of position and social status. 

As our story opens, Cornelius has a vision. At the height of day, an angel appears to him and directs his attention to Peter, who is no short distance way, but is staying in Joppa, an area that is primarily Jewish. The angel instructs him to send for Peter, even adding directions to the house where Peter is staying. Cornelius, this field officer who is used to giving commands, follows the angel’s commands, sending his servants along with one of his trusted soldiers to go and get Peter. 

Scene 2. At noon on the following day, as their journey brought them close to the city, Peter went up on the roof to pray. He became hungry and wanted to eat. While others were preparing the meal, he had a visionary experience. He saw heaven opened up and something like a large linen sheet being lowered to the earth by its four corners. Inside the sheet were all kinds of four-legged animals, reptiles, and wild birds. A voice told him, “Get up, Peter! Kill and eat!”

Peter exclaimed, “Absolutely not, Lord! I have never eaten anything impure or unclean.”

The voice spoke a second time, “Never consider unclean what God has made pure.” This happened three times, then the object was suddenly pulled back into heaven. Acts 10:9-16 (CEB)

The delegation of three set out for Joppa. It’s a distance of about 4 miles. As they arrive, Peter is at prayer. Perhaps he’d been fasting, because during prayer, he becomes hungry. While he waits for food to be prepared, he has a vision. An odd vision. It it, he sees an object descending from an open heaven. Now, in scripture, heavens open for important revelations. Do you remember Jesus’ baptism, when the heavens opened, and the Holy Spirit came upon him in the form of a dove? This object in Peter’s vision, which appears to be a linen sheet, has on it various animals of the earth. Then, there is a voice from heaven, telling Peter to “Kill and eat.” 

But, Peter is a good Jew. He follows all of the required food laws. So, Peter objects. “I have never eaten anything impure or unclean,” he says. Then, the voice speaks a second time. “Never consider unclean what God has made pure.” This same dialogue happens three more times in the vision. And then, suddenly, the linen sheet is pulled back into heaven.

Scene 3.  Peter was bewildered about the meaning of the vision. Just then, the messengers sent by Cornelius discovered the whereabouts of Simon’s house and arrived at the gate. Calling out, they inquired whether the Simon known as Peter was a guest there.

While Peter was brooding over the vision, the Spirit interrupted him, “Look! Three people are looking for you. Go downstairs. Don’t ask questions; just go with them because I have sent them.”

So Peter went downstairs and told them, “I’m the one you are looking for. Why have you come?”

They replied, “We’ve come on behalf of Cornelius, a centurion and righteous man, a God-worshipper who is well-respected by all Jewish people. A holy angel directed him to summon you to his house and to hear what you have to say.” Peter invited them into the house as his guests. Acts 10:17-23a (CEB) 

As Peter is upstairs puzzling over this fascinating vision, there is a knock at the door. The Spirit tells Peter to go downstairs and meet this delegation. And to not ask any questions. So Peter does. He meets them and hears their report of a second vision - that given to Cornelius. Then, he offers them lodging. Because hospitality is not simply about being polite. To show true hospitality is to offer a social bond. In the case of Peter and these Gentiles, inviting them into the place where he is staying as his guests, is a big deal. It is a big, anti-cultural deal. And it foreshadows our next scene. 

Scene 4. The next day he got up and went with them, together with some of the believers from Joppa. They arrived in Caesarea the following day. Anticipating their arrival, Cornelius had gathered his relatives and close friends. As Peter entered the house, Cornelius met him and fell at his feet in order to honor him. But Peter lifted him up, saying, “Get up! Like you, I’m just a human.” As they continued to talk, Peter went inside and found a large gathering of people. He said to them, “You all realize that it is forbidden for a Jew to associate or visit with outsiders. However, God has shown me that I should never call a person impure or unclean. For this reason, when you sent for me, I came without objection. I want to know, then, why you sent for me.”

Cornelius answered, “Four days ago at this same time, three o’clock in the afternoon, I was praying at home. Suddenly a man in radiant clothing stood before me. He said, ‘Cornelius, God has heard your prayers, and your compassionate acts are like a memorial offering to him. Therefore, send someone to Joppa and summon Simon, who is known as Peter. He is a guest in the home of Simon the tanner, located near the seacoast.’ I sent for you right away, and you were kind enough to come. Now, here we are, gathered in the presence of God to listen to everything the Lord has directed you to say.” Acts 10:23b-29 (CEB)

So, the next day, Peter and the delegation get up to go to Cornelius. Notice that Peter does not go by himself, but he takes with him some of the believers from Joppa. This is not simply a personal mission, but a mission of the church. Cornelius, in Caesarea, has timed their arrival. To prepare, he has gathered together his entire household, as well as, some close friends. Then, Peter and the delegation arrive. And, as Peter, the Jew, crosses over the threshold into this Gentile’s house - something that would be completely unacceptable in Jewish custom. An act that would make Peter unclean and, afterward, would require that he go through cleanliness rituals. As Peter enters his home, Cornelius - this important military official - falls at Peter’s feet and worships him.

But, this isn’t about Peter. This is about the mission on which he’s been sent. Jesus’ mission. The church’s mission. Peter tells Cornelius to get up. He reminds Cornelius that he is human, just as Peter is human. Then, Peter asks Cornelius why he there

Scene 5. Peter said, “I really am learning that God doesn’t show partiality to one group of people over another. Rather, in every nation, whoever worships him and does what is right is acceptable to him. This is the message of peace he sent to the Israelites by proclaiming the good news through Jesus Christ: He is Lord of all! You know what happened throughout Judea, beginning in Galilee after the baptism John preached. You know about Jesus of Nazareth, whom God anointed with the Holy Spirit and endowed with power. Jesus traveled around doing good and healing everyone oppressed by the devil because God was with him. We are witnesses of everything he did, both in Judea and in Jerusalem. They killed him by hanging him on a tree, but God raised him up on the third day and allowed him to be seen, not by everyone but by us. We are witnesses whom God chose beforehand, who ate and drank with him after God raised him from the dead. He commanded us to preach to the people and to testify that he is the one whom God appointed as judge of the living and the dead. All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.”

While Peter was still speaking, the Holy Spirit fell on everyone who heard the word. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. They heard them speaking in other languages and praising God. Peter asked, “These people have received the Holy Spirit just as we have. Surely no one can stop them from being baptized with water, can they?” He directed that they be baptized in the name of Jesus Christ. Then they invited Peter to stay for several days. Acts 10:30-48 (CEB)

Invited by Peter, Cornelius shares his vision. We might expect that, in turn, Peter would share his. But, he doesn’t. Instead, Peter shares Jesus. He shares the good news in words, using a cultural model of Jesus that helps Cornelius understand.  Peter adapts his Christian message to the circumstance. Peter meets Cornelius where he is.

And, then, even before Peter has finished his brief sermon, the Holy Spirit swoops in. And falls on everyone - Jew and Gentile alike. The Jews that Peter has brought with him are astonished at this. Peter now fully gets it. He understands the vision. And, for him, there is only one conclusion: these people are to be baptized. Our scene, and our story, ends with an invitation for Peter to stay. And, in accepting this invitation, Peter is accepting a social bond. Affirming that Cornelius and his entire household are full members of the body of Christ. 


I’ve been thinking alot over the past several weeks about the story of this church. How the founders of this congregation sought to form a church here. In Oldham County. An area that, by then, had doubled in size since the mid-1970’s thanks, in part, to the construction of Interstate 71. But, also - let's be honest - thanks in part to white flight out of Louisville in response to school desegregation. 

How, in a time and place,where cultural norms might have frowned upon an openness to anyone of any race, sexual orientation, or any other difference that might put someone at the fringes of our world, this church was boldly formed as a Reconciling in Christ congregation, breaking boundaries that separate people. Celebrating differences. And proclaiming that unity here in this place is found in Christ.

Or how, this congregation, once again, broke boundaries in welcoming our elders to gather, to share their experiences and their wisdom - wisdom that comes from many years of living. Affirming their value in a world that values youth over age.

Or how, again, this congregation broke boundaries in this place - the wealthiest county in Kentucky, where one would not expect people to be hungry. But a place with a hidden population of people who are food insecure. And how this community would lean into the future by opening a food pantry - something inconvenient and time consuming. Yet, something that has become a beacon in this community, bringing people on opposite sides of the economic ladder together. A place where dignity and God’s love flourishes. 

Or how, last year in a time when anti-immigrant and anti-refugee rhetoric was at some of the highest levels we have seen in decades, this community publicly responded by co-sponsoring the Girmay family through Kentucky Refugee Ministries, along with Third Lutheran. This family who, after nearly 10 years in camp, is successfully building a new life for themselves and whose presence blesses us here today.

What amazing boundaries this congregation has crossed in its 26 years! What more there is to do! We, like Peter and the early church, are sent out into the world. To proclaim the Good News in our words. To share our story - the story of Grace & Glory - and how our story connects with God’s story and with the mission of Jesus Christ. And with the Holy Spirit, already at work, ahead of us, awakening curiosity, preparing hearts and minds, and sending other Corneliuses to us or we to them, giving us the words to help them connect their story with God’s story. And, in the process, like Peter, experiencing our own conversion.

This is the Good News of Jesus Christ. Crossing boundaries. Open to all people. May we continue to follow the work of the Spirit here in this place. Amen. Alleluia!

Preached May 5, 2019, at Grace & Glory Lutheran Church, Goshen, KY.
Third Sunday of Easter
Readings: Acts 10, Matthew 9:36-37

Tuning In: Tuning Into Each Other

Honor your father and your mother, so that your days may be long in the land that the Lord your God is giving you.

You shall not murder.

You shall not commit adultery.

You shall not steal.

You shall not bear false witness against your neighbor.  Exodus 20:12-16 (NRSV)

Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to set us free. Amen.

What. Does. Freedom. Look. Like? 

Over these past few weeks, we’ve been working our way through the Ten Commandments. Or, as I like better, God’s Ten Words. Given to Israel on Mount Sinai. Given to Israel after they had been freed by God from slavery in Egypt. 

It’s probably not too difficult for us to imagine what this freedom might have looked like them. Their enslavement had happened gradually. Over hundreds of years. When everything they made with their hands eventually was no longer theirs, but taken by the Egyptians. Where, over time, they lost hope. And they began to feel as though there was no longer a future for them. That everything they owned or that they made had been taken away. Even, after time, their dignity and self-respect.

And, then, unexpectedly, they were freed. We can only imagine what that must have felt like. When Miriam danced with joy and excitement on the shore of the Red Sea, we can begin to get a glance at what freedom looked like for Israel.

What does freedom look like for us today?  We, who claim to live in the freest country in the world. What does freedom look like for us? Any ideas? Call them out. 

Now, here’s another question for you. What is freedom for? That may be a more difficult question. Any ideas?

What would you say to me if I suggested that the commandments are what freedom looks like? Would you think I was a little confused perhaps? After all, how can freedom look like commandments? How can freedom look like rules and boundaries? And, in particular, for us Lutherans who believe that it is only through God’s grace that we are freed--by the Gospel and not by the Law. How is it that the Ten Commandments are what freedom looks like?

Perhaps the best answer to this question is in Paul’s letter to the Galatians. It is there that we read over and over and over again that we are freed not by the works of the law, but through faith in Jesus Christ. Over and over again. We are freed by faith, Paul writes. For freedom Christ has set us free! 

Paul writes that we can’t rely on the law for our freedom, but solely on Christ. It is through Christ’s action that we receive freedom. Just as Israel received freedom through God’s actions.

So, then, how does freedom look like the commandments? Like the Law?

Paul continues on. Since you have been freed by Christ, now use that freedom. Use it to submit to your neighbor in love. Because freedom isn’t true freedom without boundaries. Freedom isn’t when our children fear gun violence in school, but when we take steps to ensure that they are safe. Freedom isn’t when newly-arrived asylum-seekers have their children torn away from them, but when we seek to ensure that families are preserved and children protected. Freedom isn’t when one feels so alone and hopeless that suicide is the only option, but when they are sought out and loved. Freedom is not the endless satisfaction of every sexual impulse, but the commitment of two people to each other. Freedom isn’t when the powerful take whatever they want, but when we respect the property of others and do our best to help them maintain and keep it. Freedom isn’t when the strong dominate the weak, but when the bodies and lives of all people are respected. 

The purpose of the law is not your best life now, but your neighbor’s best life now. And, since we’re stuck here waiting the fullness of all of God’s kingdom to be re-knit into a new creation, God says to us, “As long as you’re here in this condition, love your neighbor.” And, then God says, “Let me be explicit. Make sure everyone gets a day off each week. Take care of your parents and of the elderly. Don’t kill. Don’t steal. Don’t have sex with someone else’s spouse. Don’t hurt your neighbor or damage their reputation with your words. Don’t desire your neighbor’s stuff. That’s how you love your neighbor.” 

The point of the law is not to make our sinful souls into self-help projects, but to turn one neighbor towards the other. It’s not about self-improvement, but about neighbor-improvement. Note that in our first reading, which we have heard every Sunday for the past three Sundays. Note that in it Jesus says, “You shall love your neighbor as yourself,” which is the second greatest commandment after loving God. The law is like a fence around everything our neighbor values (and we value): property, relationship, reputation, and life.

What are the things that you value? What are the values that you think are basic to living together in community? Perhaps it’s valuing diversity. Perhaps it’s respecting the voices of everyone, regardless of wealth or power. As we move through the rest of our worship, I invite you to find that Post-It note in your bulletin and to write down those things that are important for us to live in community--not just here in this place, but also in our world. Then, as you leave today, there is a map of Oldham County on the wall in the fellowship hall. I invite you to post them there. On the place where we are in community together. 

Because, dear friends, the law isn’t about us. It’s about our neighbor. That is the good news of the second table of the commandments. That God loves our neighbor so much that God gives us the law. And, that God gives our neighbor the exact same law. 


We have been set free in Christ to love God and to love and serve our neighbor. May we do so today, tomorrow, and for the rest of our lives. Amen.