Audio Link and Sermon Manuscript for Sunday, August 29th

If you're intested in hearing my sermon from Sunday, Sugust 29th, you can click the link below and download the audio file. 

http://www.box.net/shared/54reqfuxar


Our congregation celebrated Worship in the Park today, gathering not at our building, but in a local park, worshipping out doors and enjoying God's creation.  Worship was followed by a church picnic. 

The manuscript I used follows below: 




The Twenty-Second Sunday of Ordinary Time; August 29, 2010
Park Avenue Presbyterian Church; Des Moines, Iowa [Worship in the Park]
Texts: Jeremiah 2: 4-13
Psalm 81: 1, 10-16
Hebrews 13: 1-8, 15-16
Luke 14: 1, 7-14 *

“Disrupting Sabbath Peace with a fancy Sabbath Dinner”

--} My hunch is that Luke’s story for us today has something to do with Sabbath observances. Luke tells us specifically at verse 1 that Jesus has been invited to Sabbath dinner at the home of one of the Pharisees. And because of the previous confrontation over Sabbath rituals, Luke points out that the Pharisees and other Jewish leaders, “were watching Jesus closely—as if expecting Jesus to break more Sabbath rules. And much like he did in last week’s lesson, verses 2-6 point again to Jesus’ willingness to heal people on the Sabbath—continuing to disrupt familiar patterns and inviting us to encounter the kingdom of God on new terms.

The story Luke shares with us today reports that Jesus was going to the house of a leader of the Pharisees to eat a Sabbath meal. Sabbath celebrations are generally marked by 3 meals, with the largest gathering and most significant meal (the one you invited folks in for) being on Friday evening. And it’s apparently on the way that Jesus noticed the man with dropsy and healed him—to be sure, a less offensive act than healing someone at Sabbath services on Saturday, but still…. And while Jesus doesn’t cause a scene over dinner with other miraculous works or outspoken commentary on the Torah, he does seem to continue his disruptiveness by trying to teach those present the proper invitational etiquette. Jesus has been invited to the special Sabbath meal, and spends his time—small-talking or otherwise—essentially telling folks they shouldn’t throw parties like this!

Here, Jesus’ preference for the poor, the crippled, the lame, and the blind is nothing new; but it disrupts the way people generally think about their celebratory moments. Wedding banquets and dinner parties are important events of status; and it’s never likely that the poor, the crippled, the lame, and the blind are invited to share the spoils of the wealthy. And if we were to pay attention to Jesus’ storied advice, we’d notice Jesus asking typical party-goers to step aside while the places of honor are afforded those of dishonor. How disruptive and offensive that must have sounded to most of those folks at the dinner—including the host. And it’s a wonder Jesus doesn’t get kicked to the curb!

But for Jesus sabbath seems to serve as an important occasion for thinking differently. Sabbath after all has its roots in two important moments—creation, where God “rests” on the seventh day from all the work of creation; and God’s covenantal commandments, given to the Israelites on their wilderness journey after God had rescued them from Egypt, where God says,

“Remember the sabbath day, and keep it holy. Six days you shall labor and do all your work. But the seventh day is a sabbath to the LORD your God; you shall not do any work—you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns. For in six days the LORD made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the LORD blessed the sabbath day and consecrated it.”

And it was also during the wilderness journey that the Israelites were introduced to something I call sabbath-provision. You’ll recall the story when the people complain about not having enough food and water, and having been convinced they’d soon die in the wilderness, rather than long for deliverance they yearn instead for the “food of captivity” in Egypt. But God feeds God’s people with the manna bread that comes down from heaven and gives life. The rule about the manna though, was that on the sixth day, twice as much was provided to be gathered, so that on the seventh day food did not have to be collected and thus, “sabbath” could be observed.

The early tenants of sabbath-keeping were “rest” and relying on God’s provision. And at least part of God’s intention seemed to be that of marking or setting apart God’s people by a special day for rest, gratitude, and enjoyment—confident that God would provide enough for our needs. That familiar phrasing of the Lord’s prayer, “give us this day our daily bread,” finds its roots in such sabbath observance, too.

But fast-forward to Jesus’ day, and a different sabbath observance had developed. The years of exile forced Jews to modify their practices as well as enact elaborate rituals. Taking a “day off” was something quite foreign to other cultures and peoples. Sabbath-keeping was one of the few things Jews could practice that could identify them fully with God’s intentions. Every sabbath became a reminder of God’s providing—especially in difficult times; and the people CELEBRATED. The best china; elaborate rituals; prayers of hope for better times; the anticipation of the day that God would make things right, again. It was like a min-passover celebration each week!

But in Jesus’ time, the Romans had a different, more elaborate, wealthy lifestyle. And my hunch is that high-ranking Jewish officials yearned for a status more Roman-esque. Herod the Great, the big Roman official who ruled Palestine at the beginning of the first century, had converted to Judaism and had rebuilt the Temple. And I imagine sabbath-keeping also became shaped not just by the reminders of rest and God’s provision, but became a time to show off one’s status and wealth—Roman-esque style. And so not just with your family, the sabbath celebrations might be shared with business associates, politicians, and others. Even sabbath dinner, could become more like a social engagement rather than a religious obligation.

In part, that’s kind of what I think Jesus is reacting too. His advice points to celebrations that seem to focus on gratitude and thanksgiving rather than status and position. It’s not about making ourselves look good, but serving the desires of God which seems to be the behavior Jesus is encouraging by his critique. Imagine—if you will—a return to sabbath principles of old. Trusting God to provide for our needs; resting; tending to the needs of re-creation. Sabbath is one of the practices that God initiates. God observes sabbath; and human beings are invited to emulate God in the same practices. God, not only demonstrating discipline to “rest” on the seventh day, but God who holds the needs of all people to be important—including care and support for the poor, the crippled, the lame and the blind.

For Christians, one of the observances that ties us directly to God is also found in a familiar meal—with special bread, a special cup, and the promise of God being with us and restoring us. And not just a table that we spread in church, but rather the many tables we share that reflect for us the sabbath images. Today, we don’t have our finest china or our most daring table service, we aren’t celebrating communion with a small piece of the bread and a tiny measure of wine; nonetheless, we celebrate God’s abundant provision. We will sit at table together, in much the manner as I imagine our Jewish brothers and sisters welcome sabbath with a Shabbat dinner. In all of this, God calling us to remember our creator, and the purposes for which God intended human beings.

That song we sang a bit ago, reminds us of the journey of a pilgrim, one who is invited to follow, to meet and share with others, to rest and remember. And my hunch is, that Jesus wanted believers and followers to entertain something similar. To be marked by God with unique observances that point to God and not just to ourselves. To be marked by our willingness to invite and entertain even the poor, the crippled, the lame and the blind. For us to invite them, not because it’s a nice thing, but because together with them, we are all a measure of God’s kingdom.

What if everytime we gave a dinner, or attended a dinner—or a breakfast or a lunch—we could remember that it’s in part, God’s dinner, too. That we are called to emulate God—not only by religious observances, but by care-taking of the poor, the crippled, the lame, and the blind; not only by eating special meals, but sharing what we’ve been given with those around us; not by trying to make ourselves better than we are, but welcoming God to change us back to the people God intended in creation.


--+ Brothers and Sisters, God sent God’s son, the Christ, who gives to us the Kingdom of God as bread that comes down from heaven and gives life to the world—bread and cup showing forth the historic promises of God in creation and our provision—and meals by which to remember that we are all God’s people. Let us taste and see that God is good. Thanks be to God. AMEN.

Audio Link and Sermon Manuscript for Sunday, August 22nd

If you'd like to listen to my sermon from worship on Sunday, August 22nd, 2010, please click the link below and download the audio file: 


http://www.box.net/shared/smhzjzi3p3


The sermon manuscript follows below: 



The Twenty-First Sunday of Ordinary Time; August 22, 2010
Park Avenue Presbyterian Church; Des Moines, Iowa
Texts: Jeremiah 1: 4-10
Psalm 71: 1-6
Hebrews 12: 18-29
Luke 13: 10-17 *

“Reprioritizing Antics”

--} I wonder… which Jesus it was that the crowds saw? Was it the Jesus the woman crippled by a spirit for 18 years saw when she was healed? Jesus—the “healer;” Jesus—the “miracle-worker;” Jesus—the restorer? Or was it the Jesus witnessed by the indignant leader of the synagogue—crippled apparently by his own values about Sabbath observances—seeing Jesus helping the “daughter of Abraham” by healing her on the Sabbath—“breaking the law”, so-to-speak? Jesus—the “law-breaker;” Jesus—the “rabble-rouser;” Jesus—the “trouble-maker”? And which is the Jesus that we see… today?

Inevitably, this choice of vision or “how” we see the story, determines not only “what” we see but therefore, “what” this passage might mean for US, too. Just what did the crowds “see” and understand. Did they see Jesus, the one who can heal people—like the daughter of Abraham, crippled by that spirit for 18 years; so that we can say, “Jesus heals people,” or maybe even, “Jesus can heal us”? Did they “see” Jesus making Sabbath exceptions—with authority to simply set aside long-standing Sabbath rules, or who can even re-legislate the law on God’s behalf or the people’s behalf? Or, did the crowds “see” Jesus as someone coming to show that God’s laws and rituals can change over time as new things become more important; observing too how quickly Jesus “noticed” this woman and sought to fix her problem—no questions asked? Jesus does this; but do we?

So I wonder… did the crowds rejoice at the “healing” and other acts of kindness Jesus was doing; …or did they rejoice because Jesus was building bridges over the walls that divided people—walls that other people had worked very hard to build in the first place? Would the people who witnessed Jesus’ antics first-hand be thinking about the broader implications of these acts? Not only that the woman was healed, but the conflict of the “healing” with long-held Sabbath observances? How should we see it? And do we think about the ramifications for our own time and place?

What long-held traditions might be “at risk” if we simply went about healing and fixing things, declaring and laying on hands—like Jesus does? Which Jesus do we really see?


But we’ve beheld these kinds of healings before—you and I. At the beginning of Jesus’ ministry on the shores of the Sea of Galilee, in Nazareth, along the Jordan River—Jesus laying on hands, declaring one way or another “faith has healed,” and not everyone was happy. We’ve also watched Jesus flaunt other ritual observances and Sabbath laws. So is there something that makes this healing or this Sabbath rule-breaking different or more important? What is Jesus really up to?

I believe Jesus is here-by inviting us to consider that the Kingdom of God is about setting people free. Whether it be physical ailments, demonic spirits, repressive Sabbath laws, or bad theology—the Kingdom of God calls into question our non-participation in the granting of freedom and new life.

I also believe Jesus is here-by inviting us to consider that time-honored laws, rituals, and traditions also require having our priorities straight about them. As Jesus demonstrates clearly, a right-ordering of our traditional observances reveals God’s Kingdom principles. In the Kingdom of God, a woman’s health and ability to participate in community rank higher than what is considered “work” on the Sabbath, or the “convenience” of the synagogue leadership. This may mean that someone has to work on the Sabbath, yes—but people already have to work on the Sabbath; this might mean that healing people or “setting people free” is also a Sabbath ritual that brings joy to the kingdom of God.

I also believe that to simply give the day and the argument over to Jesus and act as if his antics are really “no big deal,” seems to miss the point. The objection raised by the leader of the synagogue is a fair one; and Jesus isn’t saying, “it doesn’t matter.” Instead, Jesus is saying, “it isn’t the highest priority.” Here, the needs of “a daughter of Abraham” trump the prohibition against healing on a Sabbath; because as Jesus “sees,” healing this woman is at least as necessary or even MORE important as the care-taking of the livestock. For Jesus, Sabbath laws are generous about leading an animal to drink on the Sabbath; it is equally generous about the necessity of “healing.” Both are necessary. Jesus is saying similarly to the community of faith, “neglect anyone’s needs, and you neglect your relationship with God.” Both are necessary.



Yet, to arrive at “this” conclusion… that BOTH the healing and a deferment of the rules are required—leaves US in a strange place. Do we realize what Luke is declaring for us? Asking us to lay hands not only on a “breaking of the rules,” but that we might also go out of our way to “release” the bonds of those who are en-captured? And the risks may be extraordinary.

• Who are the people it is “necessary” for us to intervene for, to touch with our hands or otherwise release; for whom our action is REQUIRED?
• Which rules of ours ought to be deferred by our same hands, so that the reign of God might become more real to us and be revealed by us?

Thus, mustn’t we not only consider the plight, but also seek to lay our hands on those such as these—in a manner like unto Jesus:

• Like the children of undocumented workers, who need the resources of education and health-care; who have been brought into our country because they are CHILDREN, not to flaunt our laws and cause us pain, but because their parents believed in a better way of life?
• Of whom we’ve been told, “it will cost US too much.”
• Of whom we’ve been told, “it’s against the law.”
• Of whom we’ve been told, “they don’t deserve our help.”

• Like Palestinians and Israelis, whose leaders authorize the use of weapons and force, who threaten life and property in the discourse and violence of war.
• Yet both Israeli sons and daughters are heirs of Abraham; so, too, Palestinian children.
• To both sides, God promises “faithfulness.”
• Yet, we’re often told, we have to “choose one life over the other.”

• Or dare I mention the host of other peoples and issues about which we might dare withhold the touch of our hands—afraid others might criticize our purposeful faith in Jesus:
• That people who lose their job means you didn’t work hard enough, do well enough, and don’t deserve a third chance, or fourth—even if your children fall victim to your circumstances; [I met someone last week who’s husband was on his fourth job THIS YEAR—because of various layoffs]
• We love helping CROSS Ministries, and the back to school supply drive, but did you know that in order to receive supplies, people have to first “prove” they are poor enough to participate?
• Devastated people in Haiti; devastated people in Pakistan; we were moved to generosity by one tragedy, not so much by the other.
• Healthcare, afforded to some of us, but not all of us—at least not in the same way or at the same cost.
• Or all those places where we’ve put up walls against certain kinds of people, for whom we don’t want “equality” to be truly shared, because of race, creed, orientation, or income.

So I wonder… if too often you and I are too comfortable “seeing” that it’s Jesus who heals people. That fact that “Jesus does it,” means we don’t have to. “Jesus heals people”—as if our attitude were like the synagogue leader declaring, “come on the other six days to be healed!” Or that we see Jesus proposing a change in the rules—as if anything goes, as long as we have a good reason—so that we are utterly unaccountable for any of our actions. Sunday worship: optional. Tithing: doesn’t have to mean 10% of our income—just as long as we give something in the offering, right? Or, “As long as my needs are met in worship, I don’t have to care about other people’s needs.” And too often, you and I “see” only one side or the other—whichever is our advantage, using the one to block the other. That BOTH would be NECESSARY, REQUIRED—freedom for the en-captured AND reprioritizing the rules? We hope not.


But Jesus, I believe, would very much have us reprioritize how we “see,” what is needed, and how we might respond. His antics aren’t one or the other, but demonstrate fully what the reign of God is all about. He acts—not to oppose the synagogue or Sabbath rituals—but will not neglect the obvious needs of the one held crippled, either. He is not held back by any force—demonic or human, worldly or divine. He offers the reign of God as if it were simply due—no more waiting required. And he gives notice to those who would stand in the way. But is this what the crowd is rejoicing over Jesus “about”? And if it is, what things might still be in our way—so that we can rejoice, too?


--+ Friends, God sent his son, the Christ, who declares for us the Kingdom of God—as if it were simply due, no questions asked. He not only tells us about it, he shows us what it’s like—even, what it MEANS. Setting people free; sometimes, understanding the rules rightly-ordered. Thanks be to God—who shows us the way. AMEN.

The Audio Link and sermon manuscript for Sunday, August 8th, 2010

"Dressed for a Post-Banquet Meal"--a sermon from Sunday, August 8th, 2010 at Park Avenue Presbyterian Church in Des Moines, Iowa. 

If you'd like to listen to the sermon as preached, click on this link and download: 

http://www.box.net/shared/ii8anznnc7


The manuscript, for reading or reading along, is below: 



The Nineteenth Sunday of Ordinary Time; August 08, 2010
Park Avenue Presbyterian Church; Des Moines, Iowa
Texts: Isaiah 1: 10-20
Psalm 50: 1-8, 22-23
Hebrews 11: 1-3, 8-16
Luke 12: 32-40 *

“Dressed for a Post-Banquet Meal”

--} More than offering Jesus-followers just “good advice,” I believe today’s reading from Luke chapter 12 is pointing us toward new rules for the Kingdom of God. Think with me for a moment; …what if Jesus’ statements about fear, selling possessions, giving alms, and “purses that don’t wear out” are not advice, but are IN FACT the outline for life lived in/near the Kingdom of God? How might that challenge our present lifestyle?

I suspect all of us might consider ourselves “OK” when it comes to giving alms—if we can count our church pledge; but my guess is that most of us—myself included—are not so “safe” in our assumptions when it comes to “fear” or “selling possessions” or having “purses that don’t wear out.” And again, not just something for us to consider; our expectation of Jesus and the in-breaking Kingdom of God are supposed to change our reality so that you and I are clearly demonstrating the values of God’s Kingdom rather than our own assumptions about what life is supposed to be about. Too often, our measure becomes our various “things” or the level at which we participate—a big house, an expensive car, a gold-platinum-diamond, super-deluxe “I’m Mr. important” VIP credit card, and the like.

So in the middle of today’s gospel lesson, that seems pointed at how we handle our money and possessions Luke inserts another of Jesus’ parable-ish stories:

“Be dressed for action and have your lamps lit; be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.”

With the point that we’ve been taught to take away is that we’re called to “be dressed for action with lamps lit”—because blessed are the slaves that the master finds awake in the middle of the night, expecting his return. We all want to be the “blessed slaves,”—right? And to that end, the application would be for believers—for US—to “watch” and “be ready for action” when Jesus—the master—returns. That is, to be caught “awake” and not “sleeping”—remember the hapless disciples in Gethsamane who fell asleep?

But this isn’t the easiest of stories. What Jesus says about the matter of the master and the slaves is that for the slaves the master finds alert—in the middle of the night—the master will fasten his belt, have [the slaves] sit down to eat, and [the master] will come and serve them a meal! Notice the middle of verse 37 where Jesus says, “I tell you.” In Luke, the Greek words, legō hymin, “I tell you,” are believed by scholars to be a kind formula used by Luke to indicate a story’s actual point. This happens because Luke takes a story and re-shapes it in the gospel narrative in a way that may be slightly different than its original context. In any event, the point Luke appears to be signaling for us—to be the main point of the story—is not the “sage advice” about “being ready,” but is instead the REALITY of the Kingdom life we’re invited to be ready about.

If we think about it for just long enough, the striking part of Jesus’ story and Luke’s telling is the preposterous reality that the master would come home—in the middle of the night—find the slaves awake and alert, and suddenly the MASTER is compelled to go into the kitchen, fix a meal, and serve it to the slaves! That never happens, does it? The Master serving the slaves? What a strange kingdom, right? So how surprising is it that Luke seems to be saying: “the Kingdom that it’s God’s good pleasure to give to believers, is this kind of crazy backwards realm where masters end up serving the slaves? Think about that for a moment. “Masters serving slaves,” like “the first shall be last and the last, first;” or “the one who dies with the most toys doesn’t win… EVER!”

• …So that maybe this isn’t just a story about “getting ready for the return of the Master,” but encouragement to prepare for a kingdom reality that turns the rules of our world upside down.
• …Could Jesus be saying to us, things like “fear,” or “possessions” or “almsgiving” might not ultimately be “what” they seem to us in this world?
• …Where we live based on the values we ascribe to things in this life, maybe the Kingdom Jesus brings near to us (FOR us), offers a different assessment—“how much do we really trust God?”

I believe there’s a high probability that Luke is showing us a different way of relating to the Kingdom of God in the world in which we live. Which means we shouldn’t be “afraid” like we often are, we might not want to put as much stock in our “possessions”—as we often do, and our “almsgiving” (not JUST a monthly or weekly pledge) ought to look like we have purses that simply cannot, will not, and do not ever wear out! Which isn’t exactly what our lives often look like; which—of course—is where we began a few moments ago. And it’s WHY, I think Jesus’ words can’t be “sage advice,” but instead, must be IN FACT the building blocks for a new kind of relationship to and with God’s kingdom that must fundamentally change us.

And while I believe the probabilities are high that Jesus has something important to teach us about not being afraid, about how we live with our possessions and how we give alms—that rightfully should make us nervous about our lifestyle—the question I have about this new relationship to and with the Kingdom of God is really about how we can learn to “be ready” for such an improbable turn of events: when the master suddenly returns home where the slaves are still awake and ready, and the master literally turns the tables by fastening his belt and serving the slaves at table! It doesn’t seem enough to simply suggest that this is an illusion to Jesus feeding us at the Lord’s Table—the Master who bids us “come,” to “taste and see that God is good.” But how does this reality IN FACT become the place where our lives are indeed turned around—so that we are not afraid, so that we don’t cling to possessions, where we give alms—so that our purse doesn’t wear out and our treasure is unfailingly protected?

So here’s what I think Luke is up to. The Kingdom of God is on its way. At the very least, Luke wants believers to know that Jesus has brought the Kingdom near. But it’s like a thief in the night. If we knew the Kingdom was coming, and I mean really coming—say tomorrow—we’d sell our possessions right now!, give a big bunch of alms, and wouldn’t be afraid, right! Well, Luke is saying, “exactly.” If we could count on God’s Kingdom coming tomorrow we’d all live differently, today. Well, friends, here’s our chance to “live like it,” because the Kingdom is on its way. In fact, Jesus says, “it is God’s good pleasure to give us the Kingdom (verse 32).” So relax, right? “NO,” says Luke—BE CHANGED! Because Jesus also says, “sell your possessions and give alms (verse 33).” The point being that “where your treasure is, your heart will be also.”

The best way to say it is that Jesus is asking us to invest in the life and ways of the Kingdom of God. For us to be tied to what is coming, more than what is. For us to have faith in what God is doing. For us to ultimately “take sides.” To divest ourselves in the things of this world, and invest ourselves in the Kingdom that is God’s good pleasure to give to us! Because the master is returning—at an unexpected hour. The master is returning, and when he does, he promises to set us at table to feed us.

Brothers and sisters: the Kingdom of God is breaking into our world as surely as it is God who is giving it to us in Jesus. It comes unexpectedly, yet we have to be ready for it. But to be ready for it, we have to be prepared for our hearts to inhabit it. Which means—doesn’t it—that our present lifestyle has to undergo some kind of transformation?—so that we can be dressed for the post-banquet meal the Master is serving.

“It is God’s good pleasure to give us the Kingdom. Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. …Where blessed are those slaves whom the master finds alert when he comes; I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them.”

--+ Friends, God sent his son, the Christ, to bring near God’s kingdom and to give it to us. Just how much to we trust God—enough to do with less fear, fewer possessions, and more almsgiving? Enough that our lives can be changed by the things we no longer fear, or no longer have to possess, or no longer must hoard? Thanks be to God. AMEN.

Here's the audio link and manuscript for my sermon from Sunday, August 1st, 2010

"How to Manage a Miracle"--a sermon from Sunday, August 1st, 2010 at Park Avenue Presbyterian Church, Des Moines, Iowa. 

If you'd like to hear the sermon recorded during worship, click on the link below and download: 

http://www.box.net/shared/zb7kd9l8bk


The manuscript I used follows below: 


The Eighteenth Sunday of Ordinary Time; August 01, 2010

Park Avenue Presbyterian Church; Des Moines, Iowa
Texts: Hosea 11: 1-11
Psalm 107: 1-9, 43
Colossians 3: 1-11
Luke 12: 13-21 *

“How to Manage a Miracle”

--} When I was growing up, I really enjoyed watching “The Price is Right.” The best part was seeing someone play a game when the prize was… “a new car!” But the real joy was that if I was watching The Price is Right, either I was home from school, or it was summertime. Still, I managed two important lessons if I were ever to go on the show: First, the “retail price” was always “overpriced;” and then there was always my mother’s insistence that you “never wanted to really be a big winner.” That never sounded right to me, but mom understood that if you won, you had to pay extra income taxes—and you had to come up with that money somehow. You see, no one ever really “budgets” for unforeseen game show winnings, right? Just like the man in Jesus’ parable doesn’t “budget” storage space for the sudden and unforeseen super-abundant harvest.

Today’s reading from Luke’s gospel offers us two important lessons, too. First, there’s the meaning of Jesus’ parable in verses 16-21—as Jesus tells it; then, there’s the meaning Luke offers believers based on where Luke places the parable in its gospel context. And while on the surface, the plain reading seems to lend itself to the conclusion that Jesus advises his followers not to be greedy, I think both Jesus and Luke take us a step or two further.

Jesus’ parable is a story about an already wealthy man whose land has too much produce. And while that doesn’t sound right, the “big problem” is that he doesn’t have enough storage space for such an unusual, super-abundant harvest; so he’s got to figure out what to do. If you want a comparison reference, it’s like going on The Price is Right, and playing the Showcase Showdown, where your Showcase is, let’s say, a dozen Cadilacs—one from each decade that Cadilacs have been made. And, by stroke of fate or genius—you win. Now, what are you going to do with all those cars? Your garage isn’t big enough, right?

So, think for a moment. You can either be the already wealthy man in Jesus’ parable, or you can be the person who’s just won the dozen Cadilacs on The Price is Right (and you can forget about the tax implications for a moment). What are you going to do to either take care of the new-found produce? How might you solve the problem?

Then listen to the wealthy man’s solution in Jesus’ parable. He responds to the problem with drastic action, proposing not to simply build additional granaries or add on to his existing ones (which might make some sense); rather, he means to tear down the current ones and put up entirely new ones! It indicates not only his great wealth, but particularly, his ineptness. Having decided thusly, he presumes that the benefit of such a grand harvest is the completion of his work, and he can just sit back and be fat and happy. But what’s “wrong” with this picture isn’t just this man’s solution, but his inappropriate actions in response to God’s provision.

In Hebrew traditions there are a couple of stories that probably would have been in the mind of Jesus’ hearers. First is the story of Joseph in Egypt, where Joseph saved the Egyptians and the Israelites by “storing up a surplus from bountiful harvests.” But more than just building the storage space to accommodate this task, the observation Bernard Brandon Scott suggests would have been resident was that Jesus’ story of the rich fool turns on the idea that “a surplus implies a barren future.” What Jesus’ audience should have presumed was that such a super-abundant harvest was more than just good fortune. “…For those to whom much is given, much is required,” right? And the idea that this already wealthy man presumes to do nothing but sit back, fat and happy, would reveal his foolishness.

A second story Jesus’ hearers could have used to measure the parable by was the instruction about Sabbath preparations from Exodus. Again, Bernard Brandon Scott points out, “While the people were in the desert, on the sixth day they gathered twice as much manna, for on the Sabbath, a day of rest, they would find nothing in the field.” God had promised to feed the people, providing food that had to be gathered daily, but not at the expense of Sabbath requirements. So on the sixth day, there was a double-gift, intended to be used the following day—not for making one rich. In fact, for the Israelites who tried to gather “extra” beyond what God intended, the food spoiled or rotted—which seems akin to what happens to the man in Jesus’ parable who stores up riches only to have his life asked of him.

This particular story seems important to Luke’s context as well, where Jesus has been teaching the crowds about the fearlessness faith inspires by relying exclusively on God’s Holy Spirit! And beyond just the weekly Sabbath observance, the Deuteronomic and Levetical codes both explain that even every seventh year, God’s jubilee blessing mandates a repositioning of wealth—as loans are required to be forgiven, the “land” is required to have a fallow year, and God provides the means for living this different lifestyle that takes the welfare of the whole community into account.

By contrast, we note the actions of the already wealthy man in Jesus’ parable—presuming such a super-abundant harvest belongs only to him, with no other purpose aside from his own comfort. So that when God asks in verse 20, “And the things you have prepared, whose will they be?”, the only appropriate answer that should ring in the heads of Jesus’ audience would be, “those for whom they were originally intended.” The point being that wealth in and of itself is not particularly wrong, but that wealth always needs to be managed, understood, and used appropriately—in relationship to others. The parable seems to evidence that the bountiful harvest is God’s intention—meant for more than just one individual. But this man has suddenly presumed that it is “his wealth”—to his folly!

But when Luke tells this story about Jesus, he seems at first to plant Jesus’ story in the soil of “greediness.” In verse 15 Jesus says, “Take care! Be on your guard against all kinds of greed. For one’s life does not consist in the abundance of possessions.” Such “advice” seems true enough, matching well with other stories from the wisdom tradition about greed—one of the best known is a slightly different version of this parable in the Gospel of Thomas. But this isn’t Luke’s only point.

Luke creates the context where someone from the crowd is asking Jesus to weigh in on a family struggle—“tell my brother to divide the family inheritance with me. But Jesus’ response to this person is key to getting Luke’s point right. Before that line warning us about greed, Jesus answers the question with another question, “who set me to be a judge or arbiter over you?”

I think this is an important question, especially for those of us who would follow Jesus. How might we answer Jesus? Because I think the answer for us—more so than those in the crowd—is really something like, “well, we make you judge and arbiter over us, Jesus.” We give Jesus titles like, “Lord” and “Savior,” or “Prophet, Priest, and King”—doesn’t “Judge” or “arbiter” fit the list, too? And it’s at this point that I believe Jesus gets cagey—as if there were a deep pause between verses 14 and 15.

Luke suddenly creates another point for believers. If we are intentional in giving Jesus such an important role in our lives and in how we conduct our daily business, then Jesus isn’t simply offering friendly advice about greediness. Instead, Jesus lays out the terms of the Kingdom of God—as if Jesus were saying, “IF you make me Lord, judge, arbiter, etc., THEN you must be on your guard against all kinds of greed because LIFE isn’t about possessions.” This isn’t “wise advice,” but rather, “kingdom requirements” for believers and followers.

So that the point of Luke’s telling of Jesus’ parable is as Bernard Brandon Scott sees it, that the parable’s metaphor for the kingdom [of God] is not simply the [super-abundant] harvest but the good life it is intended to produce for the community. As with all God’s gifts, super-abundance is the norm. But not so that our work is done and we can be fat and happy—it’s so that the community can rejoice and celebrate.

Because what’s the point of winning a dozen Cadilacs on The Price is Right? You can’t drive them all at once, and you’d have to pay all those taxes on the ones you weren’t using! Some prize, eh?!

--+ Friends, God sent his son, the Christ, to demonstrate for us the Kingdom Life. So that we can trust God’s provision and celebrate new life—NOT so we can enjoy possessions only. Thanks be to God. AMEN.