Book of Faith - Luke 10:1-20

We're back in the gospel of Luke after an excursion into Matthew the past two weeks.  Today's text was the sending out of the 70.  We noted in class that there was a change in the message. Up to this point the message has been one of repentance and forgiveness.  "Repent for the kingdom of God has drawn near."  Now the message is prepare to receive the coming of the promised one, Jesus.  The group of 70 seems to just appear in the story and after they return to report their good news, they disappear.  Several observations were made.

Do the 70 represent the 70 nations that encompassed the whole world at that time?  Certainly, Luke’s understanding of the gospel is universal.  Is this a foretaste of what will happen in Acts?  Do the 70 represent the elders appointed by Moses?

The 70, or rather the 35 pairs, seem to give the towns one shot to receive Jesus before they move on to the next town.  Was this the feeling of urgency in the early church the result of their feeling that Jesus was coming in the near future and there wasn't time to linger?  In the places that did not receive Jesus, was there the surprising reversal found elsewhere in the gospel where the faith is stronger outside the people of Israel?  Is Luke making a point that would have people who believe they are on the inside take a closer look at themselves?  What does that have to say to us as the churchgoing people who can come to believe that we are on the inside?

The words of taking back the peace that is given and brushing off the dust if the community is not willing to receive Jesus seem harsh.  Is Luke being descriptive of what literally happened before the gospel was written or is Luke anticipating what would happen in the future?  Jesus makes the statement that he would come again before this generation passed away.  Does that mean that he was wrong about the timetable?  Does his being wrong take away from his being the Messiah?  Does his being wrong take away from our own understanding of Jesus?

There are passages that do not sit easily with us, particularly passages of judgment.  What do we do with such passages?  Certainly there is judgment that we need to hear.  The promises of the gospel always start in the truth of our lives.  I own that I am a sinner and this becomes the occasion of my being graced.  Beyond needing to hear the truth, are some passages not reconcilable with the gospel of Jesus Christ?  In the Old Testament, God is given credit for leading the armies of Israel to victory.  Does God lead armies or did the people of Israel, at that time, simply give God credit as an expression of their understanding of God who has not been completely revealed?  Does the cross change that understanding?  An example we discussed was when someone survives a terrible event like 9/11 and gives thanks to God for saving them.  Without taking away from their experience of gratitude, what does it say about those who did not survive?  Did God choose not to act to save the rest?  What does the cross say to that situation?  Somehow, who God is and how God acts lies beyond our ability to put into words.  Our efforts always fall short.  Does the Bible, at times, fail to capture all that God is and all that God does?  Luther spoke of the Bible as being uneven.  The Gospel of Jesus Christ shone more brightly in some places than in others.  How does that understanding help us as we read the Bible?

These are some of the observations made and questions asked this week.  Again, I invite others to join the conversation.  Please feel free to make a comment or join us on Wednesday at noon at the CEB.  A similar experience is also taking place at the Adult Forum on Sunday during Sunday School at the CEB.  Until next week, keep reading the Bible.    

Peace,

Pastor Summer

Book of Faith - The Story Continues

I want to thank everyone who has joined the conversation.  This is an exciting new area of communication to explore.  Last week, we began this adventure with Matthew 22:1-14 (Luke 14: 16-24).  At this week's Book of Faith meeting, the intention was to return to the gospel of Luke, chapter 10.  However, we couldn't leave last week's discussion.  Let me share some of those thoughts and observations.

The story as recorded in Matthew is harsher than the one told in Luke.  What do we do with the man who is thrown out of the wedding banquet because he has no wedding garment?  Is part of the reason that the gospel of Matthew was written for a Jewish audience and Luke was written for a Gentile audience?  Matthew had a deep concern for his own people and therefore extends the warning. 

There is a great deal of judgment in the stories and parables of Jesus in that final week of his life.  As mentioned last week, all of this is given this side of the cross.  The cross allows us to face the hard truths of our lives because the cross speaks the word of forgiveness.  However, we can't avoid the judgment.  To avoid the judgment is to "cheapen" God's grace.  A child understands forgiveness when they are caught standing next to the broken vase and have no excuse, yet their mother or father forgives them.  The power of that kind of forgiveness is transformative.  We encounter that grace only in the truth of our lives.  The gospel is death and resurrection.  The women hear the good news of Easter after they have made their way to the grave. 

It seems as though Jesus changes in the New Testament.  There seems to be some truth to that observation.  Jesus' own discernment of his ministry seems to change as he encounters people.  He discovers greater faith in those outside his own people.  His sense of mission expands beyond the people of Israel to the whole world.  A change in Jesus' own understanding of his call speaks wonderfully to his humanity.  Certainly, Jesus is now one who understands my own struggle in finding my purpose in life. 

Finally, God seems to change through scripture.  On the one hand, the Bible is the witness of God's people through time.  Since God is a God of revelation, then our perception will change through time as God reveals more and more.  As the ultimate example, the cross was a revelation that would change everything.  In that way, God changes through scripture not because God changes, but because our perception of God changes.   The Bible is a faithful witness to the journey of God's people, giving expression to the God who has been made known to them.  On the other hand, there is scriptural evidence that God is dynamic rather that static.  God is a God who is moved, who responds, who listens, who suffers, and who loves.  God is not the Greek idea of God of one who is unchanging, unmovable.  God is the dynamic God of Eastern thought who is unchanging only in God's faithfulness and love. 

This is just a sample of the conversation that took place with the group on Wednesday.  I would love to hear from others.  Join us in the discussion.  We would love to hear from you.

Peace,
Pastor Summer

You're Invited!

Does this sound like you?  How can I be a part of an ongoing conversation about the Bible?  I love the idea of the Book of Faith Initiative, but my schedule makes it difficult to attend the class on Wednesday at noon or the Adult Forum on Sunday.  If this sounds like you, I want to invite you to participate by joining my blog on the Gospel of Luke.  For the past couple of months, I have been wondering what to do with my blog.  Is it another thought for the day, like a newsletter article?  Is it a diary of my adventures as a pastor, like my experience in Orlando?  Or can it be a means to explore the Bible together with a much larger audience than a weekly class?  This idea popped up at this week's Book of Faith class.  Every Wednesday, we have such a great discussion.  We wondered, "Why not let others in on the conversation?"  And so, this new adventure begins.  Each blog I write will focus on a passage from the Bible that we are using in the Wednesday class.  At the present, we are studying the gospel of Luke.  The blog will lift up our discussion at class and invite others to make comments, raise questions, and offer insights.  In other words, join the conversation.  To get started, click on Summer Views on our website.  Read the passage and blog.  Make your comments.  Let's get the discussion going!

The Parable of the Wedding Banquet - Luke 14:16-24 (Matthew 22: 1-14)

This week, we wandered away from our usual course in studying Luke.  A question was raised about the gospel for this past Sunday, the Parable of the Wedding Banquet, as recorded by Matthew.  Matthew differs from Luke by including the second part of the parable, where the man without a wedding garment is thrown out of the banquet.  What does that mean?  Is there some requirement to be at the banquet?  What is the role of grace?  Many interpreters, recognizing the difficulty, suggest that the second part of the parable is best left as a warning without an explanation.  As a class, we were not deterred.  In was suggested that the passage was a lesson.  One needs to be prepared.  We're not talking about a simple garment, but an attitude and way of life.  A similar parable was offered by the rabbis of Jesus' time.  There was a king who told people to be ready for a wedding banquet.  The time was unknown, but they were to be prepared.  The wise made provisions and were ready when the king announced the banquet.  The foolish were not prepared, and were not able to join the celebration.  The class appreciated this insight.

Setting the parable in the context of the larger story, this account was told during the last week of Jesus' life.  During this time, we see Jesus challenging the religious authorities, the Pharisees and Scribes, again and again.  He is forcing them to make a decision about him.  Jesus is not the innocent victim who happens to wander into Jerusalem and is arrested.  He is in the Temple every day forcing the issue.  The parable is for the authorities.  Jesus is being descriptive.  Those who were first invited by the king said no and so the door to the banquet has been opened to the most unexpected of people.  People who the Pharisees and Scribes would never have included at the wedding banquet.  As far as the man who was tossed out, again the message is for those in authority.  How can you be invited by the king to the wedding banquet of his son and not wear a garment of joy?  Again, Jesus is being descriptive.  He looks at those who have been invited, who are sitting at the banquet table, and there is no joy, no grace, no thanksgiving.  How can that be?  There is a disconnect.  They don't have to be thrown out, they are already stand outside the banquet.  For us, in the living of our lives, we are invited every week by the King to the banquet of His Son.  How can we not be adorned in a garment (life) of joy?  People should be able to look at us and say they have been to the King's banquet.  You can tell by the way they live their lives.

One final note, this parable, along with may others during that last week, have a real sense of judgement.  However, they are all offered this side of the cross.  If the parable tells the truth about us that we often to not accept the invitation of the King or dress for the occasion, the cross tells us that we are forgiven.  The King would have the right to cast us out, but the surprising response from God is that, through the cross, the King takes us in.  That's the Good News.  

Well, what do you think?  Let me know.  Join the conversation.  My hope and prayer is that we have opened the door for many of you to participate in the Book of Faith as a part of your faith journey and devotions.  

Peace,

Pastor Summer