Epiphany, The Revealing of the True Nature of Jesus
Celebrated as a Christian feast, the Epiphany of our Lord is about the many ways that the Christ (Messiah) has made Himself know on earth. The term "epiphany" comes from the Greek epiphainen, a verb that means to "shine revealingly upon," "to manifest," or "to make known." At the heart of Missio Dei, Jesus, the Son of God, is the hinge upon which God hangs His restored reign.
The three specific events revealing His mission and divinity related to the Feast of Epiphany is the Visit of the Magi (Matt. 2:1-12), Jesus' baptism, with the proclamation (Mark 1:9-11), and the miracle of Water to Wine at Cana (John 2:1-11). In each of these, Jesus' unique positioning is seen in the characters involved and His self-presentation in each instance.
Liturgical Day and Texts
January 6, 2019
The Epiphany of Our Lord
Matthew 2:1-12
Ephesians 3:1-12
Isaiah 60:1-6
Exegetical Missional Insights
Raymond Brown has pointed out that the birth narratives in both Matthew and Luke constitute a separate narrative, independent of what comes after them in the Gospels. (Birth of the Messiah p. 179f.) He also points out that each of them constitute their own mini-gospel with their Christological moment (when Jesus is proclaimed as Messiah, the Son of God through the activity of the Holy Spirit) moved from the resurrection back to conception and birth. With this movement, the narrative before us this week then represents the fullness of God's Kingdom breaking into the world. This narrative by Matthew becomes God's manifestation of Jesus to the established religious and political community (Herod, the Pharisees and the Scribes) as well as those "beyond" the accepted definition of being "God's people"-the Magi.
The birth narrative also follows a similar pattern found in the Resurrection narratives. There is a Christological revelation and epiphany that Jesus is Lord and the Son of God, followed by acceptance and rejection. This also reflects the situation in Matthew's Jewish/Gentile congregation. Most of the established faith community, and especially the religious leadership, who did not receive Jesus as Messiah or recognize his presence through scripture, are now hostile to Matthew's faith community. (cf. Mt 21:42-43) It is the wise and learned Magi from the East (where the sun, moon and stars rise) that recognize, understand and pay homage to the epiphany of God's grace and salvation.
The epiphany to the Magi, the gentiles from the east, comes through a phenomenon of nature. A new astrological event has cued them to the presence of a "newborn King of the Jews" (also a reference and connection to crucifixion). However, this astrological event is not enough for them to locate and find this new king so they may pay homage to him. Nature alone does not lead to full revelatory encounter. So, they go to the existing king to see where they might find the new king. He doesn't know, so he asks the chief priests and scribes if they can determine where the Messiah is to be born. Through interpreting scripture, they ascertained that the Messiah would be found in "Bethlehem, in the land of Judah." The Magi obey Herod's command to seek out the child. They are overjoyed to find that star continues with them on their journey and its epiphany is consistent with the interpretation of scripture they had just received. Both revelations lead to the same place. Finding the manger of their Lord, they bow down as one would do before a king and present their gifts befitting a king (cf. Isaiah 60:3-6).
Then there is the change of plan. God's purposes and mission will not be derailed by the hard-of-heart-those who correctly interpret scripture but fail to embrace its witness, as well as those who embrace its witness only to be threatened and lash out, intending to harm and kill. God's purpose will be realized over and against their objections and threats. God sends the Magi home another way.
God's Mission in the Text
In the fullness of time, in the fulfillment of the Hebrew scriptures, God's purpose for the salvation of the world is brought full in the birth of Jesus at Bethlehem in the land of Judah. The transformative spread of the gospel after the death and resurrection of Jesus is foreshadowed in his birth and epiphany. This manifestation of salvation for all of the world in the birth of Jesus breaks down the barriers of race and culture that divide. With the manifestation to the Magi, God's mission of salvation for all of the world in the person of Jesus is anticipated. God's Word brings people from afar, of different races and culture to bow down and pay homage to Jesus our Messiah. The Holy Scriptures are a means of God's grace that enables us to discover the cradle of our Lord. In the words of Luther-"scripture is the cradle where in Christ is laid."
God's mission will not be prevented from accomplishing its purpose. Those like Pharisees, Scribes and Herod will not prevail against the coming of God's Kingdom or those who embrace its presence. Those who plot to do harm to God's mission in the world will only be frustrated in the end. God sends missioners home another way.
Mission Connections for Our Context
When I consult with congregations in the Mission Transformation Process, I often use this text to help teach the concept of missio Dei. When I ask people, "How do the Magi find the manger of their Lord?" Without exception, everyone answers, "by the star of Bethlehem." Our hymnody helps lead us astray. The well know hymn, We Three Kings of Orient Are, proclaims:
Star of wonder, star of night,
Star with royal beauty bright;
Westward leading sill proceeding,
Guide us to thy perfect light."
But, contrary to the hymn, the star alone does not allow the Magi to find the manger of their Lord. It does not lead them to "thy perfect light." It points to an activity of God in the world and to the existence of a new king. But it alone does not allow them to be encountered by our Lord. To do that, they must be encountered by scripture and hear its witness. Only then can the real presence of Christ be found. That is not to say that Bethlehem Star is unimportant. But in and of itself-it is not missional. For an event to be missional it needs to put the face of Jesus in front of those who do not know him-to bring the reality of Jesus' presence and where he is cradled in the lives of those who do not yet know him as Lord.
There is a saying that if everything is mission, then nothing is mission. When I ask congregations to tell me what mission they are doing it often includes everything that they do. All mission is ministry, but not all ministry is mission. In congregational life both ministry and mission are important-and crucial. It isn't an either/or proposition-but the two must be distinguished. Mission is the witness, event or process that puts the face of Jesus in front of those who do not know him and strengthens the faith and missional calling of those who do. Mission is that which leads to adult baptisms and serving as a catechetical mentor to those new to the faith. Mission is discernment for how a person or local congregation is uniquely called to participate in missio Dei. And to be clear, mission is not getting people to believe in Jesus-only the Holy Spirit can do that.
So, while the Bethlehem star in our text is not missional, it can be the precursor to that which is. Just as there are missional events in the life of the congregation, so too can there be Bethlehem Star events. Bethlehem Star events are those events, not yet missional, that help the community and those who do not yet Jesus to become aware his presence in the world and in their life.
I served St. John congregation as they listened, as a community of faith, to discern how God was calling them to participate in God's mission in the Thurmont, MD mission field. As a part of their overall missional calling and mission plan they put in place a number of Bethlehem Star events. Early in September it was a "Back to School Family Fair" held on the grounds of the church with games, a large blow up bounce house and food. In October it was a festive hay ride with a farm wagon full of hay and decorations of orange lights and carved pumpkins-beginning and ending at the church with refreshments inside. In November it was fresh turkey give away (turkeys provided by one of our members who raised and sold them) to families in the community that might not have a Thanksgiving turkey otherwise. In December the event was a "Parents Shopping Day Out." Members babysat the kids for free at the church while parents had the day to do Christmas shopping, knowing their children were safe and well cared for.
None of these events were necessarily mission. We didn't specifically mention Jesus or witness to people about his kingdom or his being Lord of their life. These events were good ministry, providing a service to the community and helping us to build relationships with our neighbors. They weren't missional but they were like the Star of Bethlehem. Because these events were always done in proximity to the church, in the church's name and by people who called themselves after Jesus it allowed people to know of Jesus presence in their community and lives. These events also provided the ground work that allowed us to take the next step and to invite them into a relationship with the Lord of their life. It allowed us in subsequent events and conversations to invite them to consider baptism, to eat at the Lord's table and be embrace by God's Word through the interpretation of scripture. In fact, the Bethlehem Star events, leading to missional events and conversations, lead to 62 people joining the congregation over the next year-7 of them by adult baptism.
This text encourages congregations and their leaders to look for those places and events within their community and within the new relationships they have developed to point to Jesus' presence. Where in nature (in its broadest sense) is God manifesting God's Epiphany presence in the world? What are the Bethlehem Star events that God has gifted your congregation so you can take the next step to interpret scripture for people so they might find the cradle of their Lord?
This text also begs the question-are we prepared to be missioners? Have we done sufficient training within our congregations so that when those who have become aware of the Messiah in their world, show up at our door, we are prepared to interpret scripture for them and point to where they can find Jesus cradled in their life?
If we confuse ministry as mission-then we never get to doing mission. We participate in Bethlehem Star events and never interpret scripture for "the Magi" so they may journey with us to the manger of our Lord. Luke's witness calls us and our congregations to complete the journey-to allow the Bethlehem Star events of congregational life to move to the missional event of interpreting scripture to those who do not know Jesus as Lord and pointing them to where they can find the cradle of Jesus in their lives. When all of us are standing around the manger of our Lord, then the Holy Spirit has much more to work with for creating faith.
This text also points to a growing harsh reality in our own world. The age of Christendom really is over. Like Herod, there will be those who receive news of the "new born king" as threat and be greatly disturbed. They will try to "kill off" all the church's efforts to be speak a word of grace to a dying world. We shouldn't be surprised when we find it or experience it. At the same time, we rest in the security of knowing that God's mission is not ultimately in our hands nor do those who oppose it have the power to stop it. God simply gives us a new path for the journey home.
A number of years back James Taylor released the song Home By Another Way on his Never Die Young Album.
Those magic men the Magi
Some people call them wise
Or Oriental, even kings
Well anyway, those guys
They visited with Jesus
They sure enjoyed their stay
Then warned in a dream of King Herod's scheme
They went home by another way
Yes they went home by another way
Home by another way
Maybe me and you can be wise guys too
And go home by another way
We can make it another way
Safe home as they used to say
Keep a weather eye to the chart on high
And go home another way
God does not leave us in the clutch of Herod. Our journey to the manger of our Lord is a transformative event-for those who would be Magi and for us who accompany them there. The embrace by the Messiah and his cradling of our lives changes us, transforms us and frees us from old patterns. Having been to the manger of our Lord we can no longer go home the way we came. God opens new paths, new possibilities and in our wildest dreams allows us to be the wise who go home another way.
Biographical Summary
Phillip C. Huber is Senior Pastor of St. Matthew's Evangelical Lutheran Church in Southwest, Washington, D.C. He is also Managing Partner of Transforming Ministry Associates, LLC and serves as Disaster Response Coordinator for Delaware and Maryland, Lutheran Disaster Response. He served on the faculty of Tumaini University (now Iringa University) in Iringa, Tanzania, as Visiting Professor of Missiology and Cultural Anthropology. He is the past Chair and presently serves on the Board of Publications, American Society of Missiology. He also serves as Series Editor of MissionalPreacher.
Liturgical Day and Texts
January 13, 2019
The Baptism of Our Lord
First Sunday after the Epiphany
Isaiah 43:1-7
Acts 8:14-17
Luke 3:15-17, 21-22
Exegetical Missional Insights
The Queen is coming! The Queen is coming! This was very exciting news to a young man growing up in Australia from a family ruthlessly loyal to the British crown. Twice in my life, I have seen Her Majesty, Queen Elizabeth II. The first time occurred when my kindergarten class walked from our elementary school to a nearby park that was adjacent to the railway line that connected our rural village to the big city. The school administrators spent weeks cleaning and shining the buildings in preparation for the royal visit. In addition, on the special day we washed our hands extra well because we were going to see the Queen. As the royal train blew past we waved little British flags, and her majesty waved back from the end of the train; and she smiled at me.
The second occasion in which I saw the Queen was fifteen years later in an industrial city 50 miles south of the big city. Again, the Queen was coming. The city fathers and mothers spent months painting, cleaning, and shining our drab city by the sea until everything sparkled and sang. That day, her majesty was riding in a Rolls Royce as thousands of people clustered in the streets to get a glimpse of their sovereign. Everyone waved. The Queen waved, the crowds waved, and I waved; standing in the street a few feet from her vehicle. For the second time, she smiled at me.
In Luke 3, the Gentile author, likewise, is enthusiastic about a royal visit. Not a visit of a Queen but a King-the King of kings. Jesus the King coming to earth to visit his people in human form to bless all peoples with God's salvation. The chapter starts with Luke embedding the event in human history by listing the most powerful political and religious leaders of the time. Yet, the human majesties are not the ones who deliver God's message of the celestial occasion (Lk. 3:1-3). A wilderness man, named John, from the deserts of Judea is trumpeting the good news. He is blasting forth the prophecy of Isaiah 40:3-5 that the Royal One is coming along the road of God's salvation, and the people need to fill in the pot-holes, level the mounds, and straighten the bends so that the King can have a smooth ride as he comes into town to deliver his gift. The blessing of the King is the redeeming gift of salvation to all humankind (Lk. 3:4-6; cf. Isa. 43:1-7).
In first-century Jewish Palestine there was an amplified expectation of the coming of King Messiah bringing forth his Kingdom of peace, justice, and righteousness to save the oppressed Roman province and its people (cf. Jn. 1:19-28, 41; 3:26-30; 4:25-26). Many followers of John the dipper, hearing his straightforward preaching, thought that he was the long-awaited Savior (Lk. 3:7-14). However, John made it clear. He was only dunking people in water. The coming mighty King, however, is going to immerse his followers in the fire of the Holy Spirit, which will herald a time of social upheaval. The visiting King is coming to save his followers, and in doing so, clean them up for his royal household (Lk. 3:15-17).
God's Mission in the Text
So far in Luke 3, John and the prophets are broadcasting, "The King is coming! The Savior is coming! Yet, it is not us! The One coming is far greater than us." Luke then wrenches John out of the parade, and suddenly, Jesus appears at the front of the procession (Lk. 3:18-20; cf. Matt. 3:13-17; Mk. 1:9-11). Indeed, the spot-light not only rests on the Son, but on the Holy Trinity with the appearance of the Father and the Holy Spirit at the baptism of Jesus. What unfolds in the Lukan narrative is a repeated missional motif throughout the writer's two-volume history of the mission of Jesus and the early church (i.e., Luke and Acts). While Jesus was praying during his baptism (v. 21), the Spirit came upon him (v. 22), and he began his ministry (v. 23a). In other words, when the people of God pray, the Holy Spirit comes upon them to enable the mission of God (missio Dei). We also witness this missional pattern during the transfiguration (Lk. 9), and continuing in Acts at Pentecost (2), with the believers in Jerusalem (4), the ministry of Stephen (Acts 6), the beginning of Saul's call (Acts 9), the Gentiles coming to faith (10), and the start of the mission to non-Jewish people (13).
It is in the repeated patterns of the Lukan story that the author implants his salvation message. For instance, in observing the prayer, Spirit, and ministry model in Luke 3:21-23a, we need to be aware that in Luke-Acts there are over 50 occasions where God's people are praying. Luke sees Jesus praying as no other gospel writer (i.e., Lk. 3:21-22; 6:12-16; 9:18-20; 9:28-31; 11:1-2). Further, there are seventy-three times in which Luke-Acts records the Spirit of God in action. It is through prayer that the Spirit guides and empowers God's people to speak and manifest healing, deliverance, and economic welfare. Through prayer, the Holy Spirit transforms and equips God's people "on the way" toward accomplishing God's salvation in the world (missio Dei).
Additionally, what is of missional significance at Jesus' baptism is what God said to his Son. "You are my Son, whom I love; with you I am well pleased" (NIV). The Son had not begun his mission, yet God loved him and was pleased with him. Without Jesus uttering a single sermon, or healing a person, God spoke of his Son as the beloved. Jesus had not accomplished anything, yet God loved him. Ministry comes from a relationship with the Father, and not out of productivity or achievements.
Moreover, the Father's statement is a combination of two quotations of the Hebrew Scriptures (italics is mine). The first extract is from Psalm 2:7-8 and occurs at the heavenly coronation of King Jesus when God turns to his Son and declares, "You are my Son; today I have become your Father. Ask me, and I will make the nations your inheritance, the ends of the earth your possession." Imbedded in God's first declaration at Jesus' baptism is the promise of God's salvation to the nations through the Messiah, the anointed. We find the next portion of the phrase in Isaiah 42:1-2: "Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him, and he will bring justice to the nations." Again, the second brief citation God extracts from a passage that displays the Lord's desire for all peoples to receive his salvation. The beginning of the mission of the Lord Jesus at his baptism is echoing the First Testament's witness of God's salvation being available for all people groups; both Jew and non-Jew.
Missional Connections for Our Context
Luke talks about God's salvation more than any other gospel writer. He festoons the salvific path throughout Luke-Acts (e.g., Lk. 1:69, 77; 2:30; 3:6; 19:9; Acts 4:12; 13:26, 47; 16:17; 28:28); not only God saving us from sin, but also from physical illness and demonic oppression. The Lukan gospel is holistic since the Lord Jesus is our King, and we are the beloved children of God. The King is smiling at us.
We need God to be a follow of his Son. We are not alone. Jesus sent the Holy Spirit to be with us, to empower his followers to continue his mission that he began in the gospels. The Book of Acts is the continuation of the ministry of Jesus empowered by his Spirit through the early church. We are to continue the work of Jesus via the guidance of the Spirit, boldly speaking his truth to accomplish the purposes of God in our generation.
When God's beloved church withdraws from activity and prays, the Lord works within his people to align their desires to his will. In prayer, there is a transformation that occurs within our hearts to whittle away the excesses of our life so that what remains are the desires of God. Then with those longings, we move forward in faith believing that the Holy Spirit is directing our witness of our resurrected God in word and deed. The gospel is announcing the kingdom of God through the Lord Jesus healing the sick and casting out darkness together with providing succor to the poor and marginalized. Go forth in faith and in the blessing of the Holy Spirit, proclaiming in joy and peace, the Lordship of our Savior and King.
Biographical Summary
Robert L. Gallagher (Ph.D., Fuller Theological Seminary) is the director of the intercultural studies programs, and professor of intercultural studies at Wheaton College Graduate School in Chicago where he has taught since 1998. He previously served as the president of the American Society of Missiology (2010-2011).
Liturgical Day and Texts
January 20, 2019
Second Sunday after the Epiphany
Isaiah 62:1-5
1 Corinthians 12:1-11
John 2:1-11
Exegetical Missional Insights & God's Mission in the Text
1 Corinthians 12:1-11
Corinth was a bustling town of at least 80,000 inhabitants and was a region steeped in paganism and idolatry. There, on his second missionary journey (Acts 15:40-18:23), the apostle Paul established a church. Years later, upon receiving disturbing reports from Chloe's household and from a delegation from the Corinthian church, Paul writes this letter to address both his and their concerns. To this predominantly Gentile congregation he rebukes, corrects, and teaches about numerous issues including disunity, class divisions, sexual immorality, eating meat sacrificed to idols, and, in this passage, spiritual gifts.
This is one of three lists of gifts described in the New Testament (Romans 12:6-8; 1 Corinthians 4:1-11, 28-30; and Ephesians 4:7,11), although collectively they are not intended to be an exhaustive listing. Spiritual gifts are special abilities received after conversion for the express purpose of building up the church, but in the Corinthian church they were used in a divisive manner. In verses 4-6, Paul repeats the "different, but same" phraseology to reinforce the truth that no believer or believer's gift out ranks another, because the same Spirit is the source of them all. There are different kinds of gifts, but the same Spirit distributes them (v. 4), different services or offices, but the same Lord (v. 5), different kinds of activities or displays, but the same God is at work (v. 6). And all these manifestations are to be used for the church's common good (v. 7). The wider context of the chapter indicates that persons ought not exalt one gift as more important than any another.
Typically during Epiphany the church reflects on God's appearing in the world through Jesus, and specifically remembers the revelation of the Christ to the Gentile magi. The same Lord who came to the magi, who ministered in the flesh to masses, and who gifted Jewish believers in the early church, was present and at work in this predominantly Gentile congregation, as evidenced by the various manifestations of the Holy Spirit. The Holy Spirit was sent to comfort and guide, as well as to equip and empower. Those gifts are evidence of God's presence. And they are the embodiment of God's commitment to minister to and through all followers.
Missional Connections for Our Context
The Corinthian church is not alone in the messiness of its problems. Modern day congregations deal with issues of division, competition, and pride. Today's text reminds us that the Lord freely gives gifts for the edification of others. We have the awesome privilege of participating in God's mission through the exercising of our spiritual gifts!
When our gifts are not employed, the body of Christ suffers. How many of us are in congregations where 20% of the people do 80% of the work? How many of us are exhausted trying to compensate for what our fellow brothers and sisters neglect to do? How many needs go unmet because the person empowered to minister to that need neglects to operate in their gift? Yes, the body of Christ suffers when all of our gifts are not being used.
Worse yet, how many of us suffer because persons seek to operate in a gift they desire, rather than the gift they possess? Such persons don't flourish. I remember as a newly converted Christian serving with others in nursing home ministry. How thankful I was when one of the seniors in the church released me from my sense of obligation to serve in that capacity. I had missed the mark by trying to emulate others' gifts and callings-and it made me and those I served miserable. Pride and self-glorification cause us to waste the precious time and energy which could be used edifying others through the appropriate exercising of our gifts.
Exegetical Missional Insights & God's Mission in the Text
John 2:1-11
God came near. Jesus, his mother Mary, and his disciples were invited to the party! They were welcomed to what would have been a week-long wedding feast in the town of Cana. As many people as possible would have been invited, and according to New Testament backgrounds scholar, Craig S. Keener, it was the custom to include distinguished guests from the community. And so, Jesus, a prominent teacher, was included on the invite list. The incarnate God dwelled with human beings in the everyday events of their lives. In fact, the gospels depict Jesus as one who regularly spent time in the company of sinners-so much so, that he gained the reputation for being a "friend of sinners" (Matthew 11:19; Luke 7:34). In spite of the critics, Jesus declared that he did not come to call the righteous but sinners to repentance (Lk 5:31-32). Therefore, proximity was important. What a blessing, that a loving God draws near to human beings!
God stepped in. Mary hears that this, likely poor, family has run out of wine and informs Jesus of the impending crisis. Crisis? Yes. To run out of wine at a wedding was a serious social mistake. Having a wedding with no wine would be like Thanksgiving with no turkey, like a birthday party with no birthday cake, like...you get it. It was unthinkable, inhospitable, inconsiderate, rude. Such an error would never be forgotten by the community. In compassion Jesus intervenes, performing his first miracle, turning approximately 100 gallons of water into the finest of wine. He violates religious protocol by using water jars reserved for ritual purification purposes for wine. The Lord steps in, not to heal a suffering or tormented soul, but to save a family from social disgrace-and prioritizes this above observing ritualistic propriety. As a result of Jesus manifesting his glory, his disciples believed in him.
Missional Connections for Our Context
Religious people certainly know how to ruin a good time! Sometimes we are so heavenly bound that we are no earthly good. Being joyfully present, as Jesus was, in the special (and mundane) occurrences of someone's life communicates genuine caring. Because I serve in a complex, economically disadvantaged, and rapidly changing urban context, means I need to be in the margins-on the streets, at community meetings, in homes, at rallies, in prisons-wherever the people are that God has sent me to. Often we extend invitations for people to come to church, but a commitment to mission requires that we engage in secular environments and minister in ways that are useful to those we encounter.
The Church is called to be the conduit through which Christ pours out his redemptive love and grace-and that requires our presence with people (John 2), and the use of our God-given gifts for edification of others (1 Corinthians 12:1-11).
ART: http://diglib.library.vanderbilt.edu/act-save-image.pl
Biographical Summary
Kimberlee A. Johnson serves on the Urban Studies faculty at Eastern University where she also directs the Center for Urban Youth Development. She is an ordained American Baptist Churches, USA clergy person and is the founder and overseer of the Fellowship of Women Clergy. She earned her D.Min. in Urban Missiology from Westminster Theological Seminary.
Liturgical Day and Texts
January 27, 2019
Third Sunday after the Epiphany
Nehemiah 8:1-3, 5-6, 8-10
I Corinthians 12:12-31a
Luke 4:14-21
Exegetical Insights
The church has been described as many things Biblically, but the image as the Body of Christ may be one of the more indelible. Paul uses the picture of a body to continue his discussion of the weak and powerful that was begun in 1 Corinthians 1:18. The message of the cross is weak and foolish to the perishing but strong and wise to those who are being saved. The cross draws the young Christians together and relativizes their differences. Paul spends the remainder of the letter arguing for unity in the church, a unity where the powerful are on the same level as the common person. New Testament scholar, Richard Hays suggests the letter is written to see the factions live in unity, the powerful in harmony with the powerless. The body motif sets a new norm where the weak are invaluable to the community. The ultimate point is that each person has a role to play in the church. The body of Christ is incomplete without everyone included. The body of Christ is the visible representation of Christ in this world.
Similarly, we see this principle as the people of God listen to the law being read by Ezra. Nehemiah narrates a scene where Ezra reads the law to the gathered people of God. The word ecclesia comes from this scene in Nehemiah depicting a gathered community of people as translated in the Septuagint. As Ezra read the law, tears began streaming down the face of the gathered congregation. The people perceived their brokenness, the depth of their weakness when it came to following the way of God. Yet Ezra turned things on their head by telling the people this is a time of celebration, "for the joy of the Lord is your strength". The people who were weak are seen as strong through the joy of the Lord.
In the same way, those in the ecclesia, the body of Christ who seem to be weak are seen as strong as God works through them, as the Holy Spirit works in them. There is a new kind of strong, a strength which comes from the Lord.
In the section of I Corinthians we read today, we observe God highlighting the weak and relativizing the powerful. The comment on weaker members fits the overarching theme of the letter, the reversal of the powerful with the weak. The cross has reversed or flipped upside down the way of the world, and those who are powerful in the world are now seen as weak, while those who are weak are seen as strong. In this passage, those who seem weaker are indispensable to the body (I Cor 12:22). Here, Paul is discussing the role of the weaker members in being the hands and feet of Christ in this world, the visible representation of the invisible Christ. In other words, the church cannot fully be Jesus in this world unless all members are not only included but empowered for gospel work.
God's Mission in the Text
Epiphany reminds us that God reveals himself and witnesses to himself in this world. In many ways, he chooses the church to be his instrument as a witness in this world. Let us begin by asking how God shapes the church. Amos Yong, In the Bible, Disability and the Church, claims this passage turns the norms of the world on their head. In the world, those who are weaker receive less honor or are pushed to the periphery. However, in the body of Christ this should not be. The weaker members are indispensable. For the church to fully be the church, the people with disabilities, stigmas, and other weaknesses would not only be included but central to the church. The weaker members would help make the church thrive. This goes farther than an ecclesiology of weakness as Yong proposes but to a missiology of weakness.
One of the key notes in the text is those who seem weaker. Corinth was a city built on upward mobility, competing and comparing with one another. The social status of a person made a huge difference. In the Nehemiah text, the people have returned from exile. When they are confronted with the law of God, they see their imperfections and weaknesses. In the Corinthian text, we learn a subversive way of God to reveal himself in this world. God has a place for all peoples. When we judge people according to the way of the world, we do not stand out to the world, we do not reveal what God is up to in this world. This passage teaches us to see people in a different way, in a way according to God's economy. When the church aligns with the principles of the kingdom of God, the world will take notice as the church contrasts a society bent on comparison and competition.
Missional Connections for Our Context
The Whole Church Taking the Whole Gospel to the Whole World has been a motto professed many place and many times since Lausanne II in Manilla 1989.
So often, the church hopes to present the best picture it can. Churches will manicure their social media site to put only the pictures which represent positive images of the church. However, here God calls the church to a counter intuitive way, a way of weakness. Only when the weaker members are released along with the so-called stronger members will the church achieve its potential for witness in this world.
Take a moment to envision what the world would see if the church includes all members in active participation of being God's people in their city. The world might stop and take notice as the church includes those on the margins. Rather than being a place which perpetuates oppression and promotes privilege, the church will exalt the lowly, not at the expense of the privileged but alongside the privileged. All will be lifted up as they are empowered by the Spirit. The Holy Spirit is not a respecter of persons. With the Holy Spirit, each person, the one who seems strong and the one who seems weak are given place within the church.
The text is not calling people weak but acknowledging that in the eyes of others, people are marginalized. It will look different in different contexts. Those who seem to be weaker might take many shapes or sizes, but they know it when they feel it, and we can catch God's heart if we slow down and ask who is it that is being pushed to the edges, who are the outcasts, the dishonored. As a blind person, I served as a missionary for six years in Bangkok, Thailand. Often the most impactful part of my story was not the words I said but the fact I was blind and used by God. The same can be said as I serve in the U.S. or study for a Ph. D. There are innumerable ways the so-called weaker members can be enfranchised. We can start by listening to their story and hearing what God is saying over their life. What is God saying when it comes to how he wants to use them.
When the church sees the weaker members as invaluable, the church begins to live out the gospel, a story of grace for those undeserving gifts. The weaker members showcase the grace and power of God. Weaker members are a reminder that we all have limitations and inadequacies. We are all human and subject to weaknesses. God draws us to himself through grace, and the church should be a conduit of that same grace. When the church displays grace through releasing those who seem weaker into ministry, something of beauty will attract the world. People will want be part of the body of Christ.
Biographical Summary
Andy Opie and his wife, Christina, served with Foursquare Missions International in Bangkok, Thailand, for six years. They worked with evangelism, leadership development, church planting, and pastored a church in crisis before transitioning it to Thai leadership. Currently, Andy is working on his Ph. D in Intercultural Studies at Trinity Evangelical Divinity School.
Liturgical Day and Texts
February 3, 2019
Fourth Sunday after Epiphany Reflection
Jeremiah 1:4-10
1 Corinthians 13:1-13
Luke 4:21-30
To focus my reflection, I am taking the Luke 4:21-30 passage as my key text. I integrate the other two passages into the missional insights.
Title: "I will not be your town hero." Signed, Jesus.
By Dr. Wanjiru M. Gitau
Exegetical Insights
In Luke's passage for today, Jesus has just returned from the desert where he fasted and faced temptation. Full of the power of the Holy Spirit and a firm sense of his mission, he went about teaching those who gathered to him, cast out demons, comforted the afflicted, restored sight, fed the hungry. In a region with so many problems, this sort of activity does not go unnoticed. News spread quickly, fame precedes him, and by the time he arrives at his hometown, people are folding up their sleeves, squaring their shoulders, with expectations galore. Just imagine a rural town, the sort that Nathan, will later quip, "Nothing good comes out of Nazareth." (John 1:43-46). For people in Nazareth, this is their one shot at fame.
On the Sabbath day he went to the Synagogue, nonchalantly, "as was his custom". From the synagogue library, he reads prophet Isaiah's passage about the commission of God's chosen servant to care for the poor, heal the brokenhearted, free captives, release prisoners, comfort mourners. Then he connects reading to the fame that has preceded him: the works that people are amazed about (at every turn when Jesus does a miracle, Mark records that everyone was amazed) are the fulfillment of Isaiah's prophecy. He is the chosen servant that Israel has been waiting for. Gasp! "All spoke well of him and were amazed at the gracious words that came from his lips. Isn't this the son of Joseph?" they asked.
Then there is a twist that they didn't see coming. As any preacher from a small-town community will guess, such events are unhurried. It's a Sabbath, there are no long trips to take, no farm, no donkey parking restrictions, no dinners burning in the oven, no phones, no emails to reply. Therefore, the sermon and the turn of the events that Luke records is a highly condensed version of a much longer exchange between Jesus and people at the synagogue. It includes intent listening and surprised gasps, puzzled enquiries and sharp retorts, outright telling-to and shout-downs, and resolute resistance of Jesus from proving himself.
I grew up in a rural community. Every once in a while, the town headman summoned everyone to a baraza, a town palaver under the large tree to discuss big issues. Those meetings lasted the whole afternoon. Similarly, in the churches, when there was a problem, particularly involving a leader, a meeting could go on for hours in stalemated discussions. I can see a long baraza here, a drawn-out church meeting, full of confusion and dissonance. A couple of thoughts come to mind:
One is that even when people doubt him, Jesus does not belittle the mantle of the chosen servant through feigned humility. He has lived here all his life, knows the mission to be accomplished. His credentials have already been given by the Holy Spirit during his baptism in the Jordan. "You are my Son, whom I love; with you I am well pleased" (Luke 3:22). Even if the people have a hard time reconciling the image of the expected messiah with this young man, his apparent power and wisdom, with their expectations of who should really be imbued with such gifts, he does nothing to imply he is unequal to the task. He is ready. I once led a team of young leaders to Southern Africa for a short-term mission trip. One of our key hosts was the leader of a prestigious company. He was volunteering with his church to host our mission, so I emailed back and forth with him for several months. Because I was trained and passionate, I was quite skilled as the leader of the team. So, it was a surprise when we landed in Johannesburg and introduced the team. I introduced myself as the team leader. This well-respected, top notch leader did a double take. "You, you are the team leader?" You see, I was rather skinny, quite dismissible, the least likely to look like the team leader. But there we were, having raised funds for air tickets and all the mission plans in place, evidence of a team with a good leader. The encounter has turned out to be prescient, for I have witnessed quite a few doubletakes since. I see what is going with in the synagogue palaver in this passage. This young man grew up here, so to take on the mantle of so great a responsibility as prophesied by Isaiah, the messiah for whom all the Jews had been waiting for centuries? That is rather preposterous! Then again, how do you account for his miracles, his wise teaching skills don't forget, his recent endorsement by the famous John the Baptist? Jesus just lets them have a go at it.
The second thing I notice is that in addition to establishing and embracing his credentials and skills, Jesus also goes on the offence in the confrontation. He does nothing to cultivate their good graces. ‘Surely you will quote this proverb to me: "Physician heal yourself!" ‘And you will tell me', "Do here in your hometown what we have heard you did in Capernaum"'. Then he throws the gauntlet that ruptures the confrontation into murderous rage in the minds of his interlocuters, "Truly I tell you, no prophet is accepted in his hometown". He goes further to claim the mantles of two great prophets, Elijah and Elisha. Both were sent to regions and people who were least expected to receive God's blessings. When we read the story from the perspective of the whole gospel, where we know the full trajectory of Jesu's career, it is easy to miss out on how preposterous, possibly blasphemous Jesus sounds in claiming status like that of Elijah. To the good, Torah believing Jews of Nazareth, Jesus he has gone too far. The ran him out of town, intent on killing him. I like the message's rendition of this, "he gave them the slip and was on his way". Understandably, the people are furious, but what strikes me is not that they are furious, it is that Jesus does not try to impress or please them. I mean, this is home ground.
Luke chapter 4 is a pivotal in Luke's narration of Jesus's life and mission on earth: his prior baptism, his temptation, his claiming of the servant's mantle. What remains is a home for Jesus to establish himself, right? But what Luke tells us is that Jesus got into a confrontation with the crowd that should have mattered the most to him as a newbie in the public ministry.
Not just that Jesus could use a support base-his own town needed him. In the political realm, rulers Herod and Pilate had a long-drawn out power struggle; they would only reconcile at the expense of Jesus's unfair trial. (Luke 23:12). The Sadducees and Pharisees had longstanding conflicts with one another and carried on a superiority religious class struggle with everyone else in society. The common man and woman was always on the receiving end of the bullying that came from these power struggles. In the troubled, oppressed world as the region of Galilee was in those days, people were crying out for deliverance. Word Jesus has been spreading that Jesus was slated out to rewrite the pages of history. Why, with a mere word, he can heal the sick, feed and drive out demons. Perhaps drive out the bad leaders?
Back in Kenya where I come from, politicians are adept at cultivating the favors of their rural communities. During campaign seasons, we say that money is poured out. Politicians spare no efforts to woo and attract public opinion leaders, media gurus, and the sway of the populace to vote on their side. They will eat in roadside kiosks, buy farm produce from poor Mamas which they will then duly give to other Mamas, get themselves dressed with local regalia, walk through crowded streets to demonstrate solidarity. If or when they eventually win an election, they throw a homecoming party at the home base. This is not very different from what happens in America, is it? Wooing, wheedling, bribing is part of political art. Jesus is doing the contrary. In antagonizing his home base, Jesus throws out the premium of leadership: free publicity.
Politicking involves a high stakes game in public relations. Oh, the spiel is always the same-the new politician is going to change this or that circumstance for this or that marginalized group. But in order to convince reluctant voters, the game of public relations must be well calculated: to grease the hands of those with money for donations; appeal to emotions of the troubled so they can commit votes; vilify the opposition so that voters of the opposition are demoralized or shift loyalties. No wonder politics has long been called a dirty game.
It strikes me then, that early in his public ministry, Jesus has this heightened sense of call. But here and elsewhere he persistently refuses to run his mission via publicity stunts. It is not that he stops doing what he has been called to do-as a matter of fact he goes from strength to strength. He will go ahead and perform miracles, but not towards building a public persona. People will continue to wheedle themselves to cultivate his favor. Others will seek to be protective. A bruhaha will arise among his disciples about who is the greatest of them. His mother and brothers will look for him "Your mother and brothers are standing outside, wanting to see you." "My mother and brothers are those who hear the word of God and carry it out." Jesus just told his mom and brothers that his disciples are more important to him than his birth family. That is what millennials call throwing shade. Ouch. The text does not give us context as to why they were looking for him. Had they been sent by the village elders to call their son/ brother back home before Herod did him in, just as he had done John? Did they want to be more protective of him? Did they need a family miracle-in which case, a little more Jesus to the family, a little less Jesus to the crowds, like a sprinkling of salt and pepper?
God's Mission in the Text
Here is what I take away from this passage. Jesus navigates something that is very hard for people called into public positions in highly volatile times: he pursues mission, not by according to public expectation, certainly not for the sake of popularity, but by the script God has given him of what has to be done. This in fact makes sense when you consider the previous passage in the same chapter. The devil tempts him to achieve fame by turning stones into bread, which would have been a hugely welcome miracle in a region where food was scarce. The devil tempts him to worship in exchange for the kingdoms of the world in one quick swipe. But the devil knows no bloodless swipe. As somebody said, he who dines with the devil better use a long spoon, because the devil will always have his price. Finally, the devil tempts him to jump from the pinnacle of the temple. Jesus resists quick fame. He keeps sight of his mission-he heals, teaches, he nurtures a small community of followers. But he resists the quick fixes of popularity. We receive the gospel story in its entirety, so it is easy to miss how hard it is to strike this balance when you are living out your mission.
Jesus' circumstances are not too different from our times today, are they? In modern-day life, the temptation to cultivate, and grab at popularity is very huge. It seems to be all that matters in sales pitches and in the quest for relationships. Social media popularity means the likely to be tapped to endorse products and gain entrance into selective spaces. In corporate and sales offices, to cultivate congeniality by hook or crook is the way to increase the chances of career progress. What's more, in Christian institutions, leaders have become adept at the art of wordsmithing to nurture likability, while actual structural arrangements within those institutions beg question of the quality of discipleship among leaders. While no one is fooled we have all learned to smile through gritted teeth at inane public speeches and sanitized mission statements on our websites. In the nonprofit world, premised as it is on the cause of the marginalized, fundraising pitches have morphed into self-promotion spiels about the large numbers reached or the enormity of needs. If you probe the façade, much of the work is less about the marginalized and more about sustaining dated organizations. In later chapter of Luke's and Matthew's gospel, Jesus had very strong word for all the kind of charade we are running in our Christian circles: "You hypocrites!" And Paul in the other passage appointed for today's reading, 1 Corinthians 13, calls out the charade of those who speak with the tongues of angels, who prophesy and fathom mysteries, who exhibit deep knowledge, who give large sums of money, but in it all, they lack the most essential thing: love. Patient love. Kind love. None envious love. None self-seeking. Isn't it striking that Jesus realizes that if he has to impress anyone, whether his mother, brothers, his closest followers, hi town, even Herod, Pilate, the Sadducees, the Pharisees, any of them, he will be forced to make mockery of his true mission?
This too makes sense when one considers the other passage appointed for today's reading: Jeremiah 1: 4-10 traditionally named the call of Jeremiah. I am always reading these kinds of passages with the overall trajectory of events in mind. Here, God gives Jeremiah his job description. But Jeremiah doesn't have the luxury of foreseeing the difficult circumstances in which he will carry out his mission. We experience that world with Jeremiah as he comes to terms with the enormity and impossibility of the job, "to uproot and tear down kingdoms, destroy and overthrow, build and plant". What? Who is equal to such a task? You think we have political problems today? Jeremiah is prophesying to tumultuous convulsions during the reigns of Josiah, Jehoiakim, and Zedekiah. His commission drove him to the edge of his sanity; he quarreled with God; he lost respectability; his very life nearly sunk in the muck of an old well. But Jeremiah was no publicity prophet. He went hard at it. It is precisely because of those hard, hard circumstances that Jeremiah not only had to be thick-skinned, he also could not afford to be swayed by public opinion or coopted into political and religious expediency. Jesus too had to face his mission with a resolute consistency only true to God and only driven by love for humanity.
Missional Connections for Our Context
There is no doubt, in Jesus mind, and in mine as I reflect on Luke's text, that there is always an urgent or critical aspect of the mission of God to be accomplished at any given time, in the now. In Jesus time, given the conditions of Roman occupation, the Nazarenes could really have used Jesus as their town hero.
So, it is today. Many of us know of spaces and conditions where social life is so bad, they could use an instant messiah, a hero. And after reading or listening in on quite a few biographies of public figures, I am convinced that most people (to be sure not all) who go into public life-any leadership role-are motivated by some kind of pain in the arena where they cast their lot. So it does no good to vilify passionate politicians for instance, or to sabotage those who vie for higher positions of responsibility in work spaces. There is nothing wrong with the ambition to lead if we have the capacity and call to do so. What we should not do is lend blind allegiance to public figures. But neither should we place messianic expectations on them. One of my early mentors used to say to a bunch of young, zealous trainees, "There is only One Messiah, and it is neither you nor I". And as to those who take on leadership, like Jesus we should stay on mission, but shun the deception of facile popularity. If we accept superficial public applause, we are likely to make unrealistic promises that then force us to make deals with the devil-literally, as the devil tempted Jesus. This is why, for instance political figures accept donations from corporate organizations that then compromise their leadership integrity. Closer home to most of those reading this devotional are those of us who serve in the arena of Christian leadership, which has not been spared the stain of duplicity. We tend to disparage the more populist public preachers, but if we are honest, two-facedness runs right by the front door of most contemporary Christian institutions. In these socially sensitive times, a thin facade of "cultural niceness" has become so emblematic that outsiders looking in can see the disingenuity while those who should be partners and colleagues mask deep aloneness in siloed roles. It all started with the publicity stunts and facile expectations we first put out there.
Jesus sets a pattern for us in Luke 4 that is worth following. Yes, there is a job, a mission, and there is urgency. Yes, I am the appointed one. Yes, I am equipped through education, experience, and God's call for this job. However, I will not let any of your groups corral and coopt me into their corner. I will not be any village's hero. Jesus maintains this attitude throughout his years of public ministry. Every time people try to exalt him, he slips away. Two of his disciples imagine him rising to power and stage a request through their mother, "Grant that one of these two sons of mine may sit at your right and the other at your left in your kingdom". Jesus is like, really now? You have no idea what you are asking for. "Can you drink the cup I am going to drink?" "We can," they reply rather glibly. "You will indeed drink my cup", Jesus said. "But to sit at my right or left is not mine to grant. These seats belong to those whom my father has prepared for them." When the ten heard about this, they were indignant with the two brothers. So Jesus called them aside and said, "You know the rulers of the gentiles lord it over them and their superiors authority over them. It shall not be this way among you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first among you must be your slave-just as the Son of Man did not come to be served but to serve, and to give his life as a ransom for many" (Matthew 20:21-28).
This contest for popularity and power that is bound to come when people exult in a messianic leader is exactly the scenario that Jesus is avoiding in chapter 4 of Luke. He must establish his mission, he must do so with skill, he must teach well, he will meet material needs where there is suffering, he will draw in those who are excluded. But, ‘"I will not be your town hero". Signed, Jesus.'
Biographical Summary
Wanjiru M. Gitau hold a B.Ed in Linguistics and Literature from the University of Nairobi; an MA in Missiology, and a PhD in Intercultural Studies-World Christianity from Africa International University (NEGST). She is the author of Megachurch Christianity Reconsidered: Millennials and Social Change in African Perspective (IVP Academic, 2018). She is currently senior researcher at St. Thomas University, Miami.
Liturgical Day and Texts
February 10, 2019
Fifth Sunday after Epiphany Reflection
Isaiah 6:1-8, (9-13)
1 Corinthians 15:1-11
Luke 5:1-11
Exegetical Missional Insights
Isaiah 6:1-8, (9-13)
This passage is Isaiah's first-hand account of his call story and subsequent encounter with God, perhaps as a way of legitimizing his prophetic call and message. Set during the 8th century BCE, this particular passage comes at a time of political vulnerability for Judah - Judah's king has died, and Assyria looms as a threat to her independence. Fantastical imagery dominates the text - Seraphim! Smoke! The Lord himself! All set the experience aside as wholly other, as holy. Isaiah experiences this vision of the Lord as his call to be a prophet, but immediately responds to this call with a confession of his unworthiness. The Lord provides the remedy - a burning coal that cauterizes Isaiah's lips, purifying them for the prophetic task and preparing him to be sent out. And, true to the prophetic vocation, Isaiah is given words to speak that no one wants to hear. These words of judgment call to mind the looming threat of the Assyrians while also foreshadowing the long period of exile. But all is not lost. A stump will remain, which contains a seed with the promise of hope and return.
1 Corinthians 15:1-11
Paul addresses the Corinthians' doubts and concern over resurrection. What seems like fantastical foolishness is actually truth that is rooted in scripture and can be vouched for by a series of eyewitnesses. Paul isn't making the resurrection up; this good news was passed along to him by others, just as he is now passing along this good news to the Corinthians. They are all linked to the first women in the garden who shared the good news of Christ's resurrection, and they will be linked to all others with whom they share this good news. The series of eyewitnesses to the resurrection give legitimacy to Paul's message, as the Corinthians had most likely heard of (or met) Cephas and understood the authority of the twelve. Paul drives home the very real impact of this good news by describing his own transformation from a persecutor of the church to one of its servants. The good news of Christ's death and resurrection is to be believed, taken to heart, and given free reign to transform the life of the believer.
Luke 5:1-11
This passage contains a call story without an actual, verbal call! Contrary to parallel accounts in Matthew and Mark, Jesus never says "come, follow me" to the disciples in the boat with him. Rather, he begins the encounter with a simple request to use one of their boats to go out on the sea to gain distance from and teach the pressing crowds. Simon complies, stops washing his nets, and takes Jesus out on the Sea of Galilee in his boat. He sits and listens to Jesus for a while, then receives another, stranger request from Jesus. This request - to put the nets into the water again to bring in a big catch - comes as nonsensical, as Simon has now cleaned his nets, and had a very unsuccessful night of fishing with his partners. He complies, nonetheless, and is astounded by the over-abundance of the catch, so much so that he needs to ask his fishing partners to come and help him bring in the catch. Upon witnessing this miracle, Simon Peter realizes he's standing on holy ground and confesses his unworthiness to be there. Note the name change - an encounter with the divine often leads to a significant external change that represents the internal change. Ignoring Simon Peter's protestations, Jesus extends an invitation to him, James, and John by way of a statement - "do not be afraid, for you will now be catching people." "Do not be afraid" brings to mind the words of the messengers to Elizabeth, Mary and the shepherds in the fields, and connects to the many other times Jesus gives this command before a miracle. This is a clear call to set aside one's fears so that one can hear and respond to the second part of the message being conveyed. In this case, the three new disciples hear Jesus and, upon arriving at the shore, leave everything behind - their boats, their prize-winning catch, and more - to come and follow him.
God's Mission in the Text
All three of these texts contain call narratives. God has called each of the people in each story - Isaiah, Paul, the Corinthians, Simon Peter, James and John - to be a part of the unfolding story of God's relationship with God's people. The instigating moment for each call is a theophany. Isaiah has a vision of the Lord enthroned in the temple; the 1st Corinthians passage indirectly refers to Paul's encounter with the risen Christ on the road to Damascus; Simon Peter listens to Jesus teach and then witnesses a miracle that reveals Jesus as Lord. These theophanies are revelations of God's glory and splendor, which leads to an acute awareness of each individual's inadequacy to do what God is calling them to do. However, God has something else in mind. The defining moment of each call story is the way that God equips and empowers each person to be God's messenger. Isaiah confesses unclean lips, so God purifies them with a hot coal. Paul was a persecutor of the church, so God gave him an acute awareness of grace. Simon Peter confesses his sinfulness in the face of Jesus' holiness, so Jesus tells him not to be afraid and gives him a specific vocation. God does what God is going to do, and uses ordinary people as participants in God's mission.
These texts also speak to how God works through people across time and space to serve as witnesses to God's work in the world and in the lives of individuals and communities. Isaiah, as God's messenger, is a witness to God's power and sovereignty. He is tasked with delivering a difficult message that was undoubtedly challenging to hear (or not hear, in the case of the people to whom the message was directed - a challenging topic for a preacher to explore!) Isaiah is not set up to be a "successful" prophet, in that the people will not heed his message and repent. But their refusal is not a failure on his part. Like many other witnesses to the gospel throughout time whose efforts seem fruitless, success cannot be judged by results. Rather, as the Biblical witness shows, the success of God's mission in the world will be brought about by God in the fullness of time. Paul's witness is a continuation of a story that he inherited, and will pass along to others. This pattern of receiving, then transmitting the story links generation to generation, connecting all to a narrative that is larger than themselves. It is God's Living Word, which stands within time, as it becomes incarnate in each believer and is interpreted anew in each time and place, and also outside of time as it is inherited. Simon Peter, James and John encounter Jesus and recognize him as Lord. Their witness is embodied: they demonstrate the life-altering nature of their encounter by physically leaving everything behind to follow him.
Mission Connections for Our Context
The language of call is often relegated to those who serve in the professional ministry. Ask any pastor to share their call story, and we will most likely be able to do so in a polished, engaging way - we had good practice with our call committee interviews and essays, after all! What is often neglected is a robust understanding of how each and every one of the members of our congregations is also called to serve Christ. We (all) may assume that these stories are unexceptional - I once asked a member of a congregation why he was called to be there, and he answered "genetics" (the longer story is that his father had served as a pastor at that particular congregation, and he, the son, stuck around afterwards for a number of reasons). What had seemed like an ordinary story to him was actually quite interesting, once engaged more deeply.
An interesting question to engage through a sermon would be to ask members to develop their own call stories: how has God called them? Both as individual disciples, and to their particular congregational community? Another way of getting to the point could be to ask them, "why are you a Christian, and why are you one here?" Again, simple questions that do not always get the thought and airtime they deserve. I can guarantee that their answers will be thought provoking and deeply transformative for the person answering, and for the congregation itself as all ponder their encounters with God's Living Word and how it has transformed their lives. Who knows - this line of questioning could even lead to a fruitful congregational visioning process in which the congregation can come together to develop an understanding of their unique purpose in God's mission.
Asking members of the congregation these questions has another benefit: they are being equipped and empowered to be witnesses to Christ. They will have developed stories and language to describe how the good news of the Gospel has impacted their lives - stories that can be shared with others in their lives. So often, people are intimidated by the idea of sharing their faith with another person - what will I say? Will I be rejected? Both are valid questions in the North American missional context, where Christianity can have a bad reputation, or is assumed to be the faith tradition that people default to on major holidays. As the Isaiah passage shows, the witness has no control over whether or not their message will be received. But developing a deep understanding of how God is at work in the life of a particular individual or community can be a good first step that addresses that first common concern. A next step could be to ask members of the congregation to give testimonies during worship services to publicly "practice" witnessing. Who knows? Maybe this practice will embolden a person to begin sharing their story with others in their lives.
Biographical Summary
Rev. Katherine Chatelaine-Samsen serves as Pastor of Mission and Outreach at First Trinity and St. Matthew Lutheran Churches in Washington, D.C. where she leads each congregation in efforts to connect with and serve their neighborhoods. She has a Master of Divinity from Princeton Theological Seminary and completed additional coursework at the Lutheran Theological Seminary at Gettysburg. Her ministry interests include: young adult ministry, congregational public witness, and creation care.
Liturgical Day and Texts
February 17, 2019
Sixth Sunday after Epiphany
Jeremiah 17:5-10
Psalm 1
1 Corinthians 15:12-20
Luke 6:17-26
Exegetical Missional Insights
Happy. Blessed. Psalm 1 begins with announcing the blessed state of those who revere God and do his will, and also by pointing to the Scriptures as the only way to true joy.
To illustrate the extreme difference between trusting in God (and the joy that brings)and trusting in man(and the pain that brings), Jeremiah paints a vivid contrast between a small scrub bush in a barren and rocky desert, weak and barely holding on, and a strong tree with its roots in fertile and well-watered soil, standing tall and fruitful. In desert regions, shrubs grow low to the ground, struggling to survive their arid conditions. They tend to be small, with thick outer layers. Their roots grow close to the surface, grasping at any moisture that comes close. The trees that grow closer to the river, however, grow tall, sending their roots deep. These trees do not have to grasp for water because their roots run deep and find water even during the driest times. Their branches provide dwelling and food for all manner of creatures that depend upon them. The tree planted by the river that continues to thrive even during a season of drought because of its deep roots is a beautiful image of the constancy of the walk of a believer in every phase of life, both the good and the ill. The person who trusts in the Lord is ‘like a tree planted by the water that sends out its roots by the stream. It does not fear when heat comes; its leaves are always green." (Jeremiah 17:7-8).
Contrasting the vivid imagery of the tall stately tree is the image of the chaff being blown by the slightest wind in Psalm 1:3. The chaff invokes the image of lightness, instability, and unimportance, in contrast to the anchored tree. Chaff is something which is easily driven away, tossed by the whims of the wind. In Scripture, the image of chaff is parallel to that of blown tumbleweeds (Ps. 83:18), or fine dust (Is. 29:5), the morning mist that evaporates with the sun, or the early morning dew and smoke escaping through a window (Hos. 13:3).
In the repeated patterns of the blessed and woes of the texts, the authors speak of the blessed as those who have a relationship with a loving God who sees everything about them and prizes them for the creation that they are. Unlike the ungodly, who may be seen as great before men, but not before God where they will blow away like chaff in the final judgment, those who seek after God will be preserved through the trials and sorrows of this life.
In great missional significance, Christ-followers are blessed and have infinite hope, developing deep relationship through meditating on his word (Ps. 1:2). But, there are many in the world that are lost like the chaff, blown by the wind of the worldly ways without an anchor in the roots of knowledge of the love of God. These lost ones, without doing a single thing to approach him, are loved by God who desires a deep relationship of love and commitment with them. God seeks those who do not know him and requires those who do to join his mission to draw them to him.
Believers are like that mighty tree, with its roots going deep into the earth, never having anything to fear. God sees our heart, holds us close and never lets go.
God's Mission in the Text
The emphasis of the repeated pairings of both blessings and woes in each of these passages falls on what it means to be a disciple of Christ, a complete follower of the One who sees the heart and judges and rewards accordingly, both in this present life and also in relation to the larger spiritual reality of the Kingdom, now and future.
God's mission will proceed. In reading Luke's words, as well as the blessings and woes of other passages, we are painfully aware that there are hurting people in the world, those who weep, who are poor, who are hungry, and those who are hated by the world around them. Those people certainly did not choose to be in those states of existence. The very nature of their existence in many cases opens them to a seeking for answers which can only be found in God. Imagine a world where all those who claim to be believers in God and are seeking after him, also seek to reach out to those who are hurting! Followers of Christ should concern themselves with joining God on his mission to care for their fellow humans. Those who are blessed with the knowledge of the love of God are desperately needed by those who are still stuck in the "woe" category.
Missional Connections for our Contexts
The imagery of these passages is rich in opposite extremes. Life is full of good and trouble - or to use Psalm 1 language, blessings and woes. We rejoice in the bouquet of beautiful flowers sent to make us feel better when we are ill, but bemoan the doctor's bill that arrives at the same time. We enjoy that delicious hamburger that is cooked to perfection, but frown at the stale French fries that are served along with it. These are not the grand examples of great suffering and loss we will face in life, nor of the great joy, but they simply illustrate the endurance of trails we face in the world, while waiting for the greatest joy of our being, being gathered to God's dear embrace. God sees the heart and rewards. We have a hope that is beyond human understanding. We are promised that God is with us, and sees our pain. We are never alone.
What is the impact of the imagery in the texts, the joys and blessings, the sorrows and woes, on those who hear these passages? These texts invite us to examine our lives and to align our trust in God with the manner in which we live on a daily basis. By asking the questions, "Do I trust in God, or do I strive to do it all myself?", "Does my daily life show hope in a God who is all-powerful, or do I trust him when it is convenient and I am sure of the outcome?", and, finally, "Does God require me to change aspects of my life to follow him more closely, to demonstrate more clearly to the world that my trust is in God and not the people of the world?"
What separates the blessed of the world? It is not those with worldly loss. The blessed are the followers of Christ, those who trust in God wholeheartedly. "Looking at his disciples, he said: Blessed are you ..." Jesus specifically pointed out the disciples in contrast to the "woe to you" group (vs. 24ff), because they possessed a specific quality. They are poor in spirit, desiring above anything else to be right before God. Theirs is a poverty that cries out for those who are lost and for their own brokenness before God. They desire to follow Jesus in the face of their rejection by the world.
We who have so little to promote us before our Living God are embraced by him and rewarded with riches beyond anything that the world sees as wealth. We are happy. We are broken before God, but God lifts us up and calls us his own. This blessing and joy is ours, not because we are poor, but because he is kind and generous to those who call him Father.
Living a life full of confidence in the Lord, full of faith, is a risky business from the world's perspective. However, because of the promise of God's eternal presence, his followers can step out into that risky world with full confidence of the outcome. God calls his people to trust in him and to move forward, joining him in mission to those who do not yet know the hope that is so real, both in the present and the future Kingdom of God.
Biographical Summary
Linda Whitmer (Ph.D., Fuller Theological Seminary) is the Dean of the School of Intercultural Studies, and Professor of Intercultural Studies at Johnson University, Knoxville, TN, Kissimmee, FL, and Online. She served as a missionary for over 20 years in southern Africa and continues to be active in teaching worldwide. Linda has also served as the president of the Association of Professors of Mission (2017-2018).
Liturgical Day and Texts
February 24, 2019
Seventh Sunday after Epiphany
Genesis 45:3-11, 15
1 Corinthians 15:35-38, 42-50
Luke 6:27-38
Partnering for Mission in Life Today
By Steven M. Whitmer, Ph.D.
Information is forthcoming.
Liturgical Day and Texts
March 3, 2019
Transfiguration Sunday
Exodus 34:29-35
2 Corinthians 3:12-4:2
Luke 9:28-36, (37-43a)
Transfiguration Sunday
This is the last Sunday of Epiphany, the season during which we reflect on God's revelation of God's purposes through the person and life of Jesus. The texts for the day, Exodus 34:29-35; Psalm 99, 2 Corinthians 3:12-4:2 and Luke 9:28-36 (37-43a), together highlight the significance of God's self-revelation in Christ as well as the nature of his mission and, hence, that of his followers.
Exegetical Missional Insights
Walking the dusty desert roads, eating what could be found along them, engaging day-in and day-out with the down-trodden of the day with little respite from the crowds. And then hearing their teacher predict his death (Luke 9:22-27). Might not the disciples have hopelessly wondered what they had gotten themselves into? Might they not have doubted about the wisdom of leaving their regular occupations in order to follow Jesus? Controversy regarding the identity of their teacher had been in the air for some time (see Luke 9:7-9; 18-21). Was he John the Baptist? Elijah? Some other prophet? Had he been sent by God or was he simply a charlatan? If sent, for what? Left to their own recourse, the disciples had no satisfactory answer to their questions.
Yet God is the Divine Community who makes itself known in the midst of history. Truly, as today's Psalm highlights, God is Holy, other, uniquely distinct from Creation, and worthy of all praise. People do well to fear this God of perfect justice, to hide their faces in sight of God's splendor. Yet, at the same time, God chooses to draw near to humankind. Rather than remaining the unapproachable "other," God appeared to people, revealing not only God's nature but also God's purposes for the entire created order. God did so in the garden at Creation. God did so to Moses on Mt Sinai, granting him the law that would guide the people in living out those purposes in very concrete ways (Ex. 19-24). God did so to Elijah, re-commissioning him to live out the mission of God to which had called him (1 Kings 19). These Theophanies (appearances of God) were not merely for the benefit of the witness but instead served to affirm God's presence in the midst of their personal and communal stories, and to enroll them in God's mission in God's world.
Moses and Elijah had been privileged witnesses of God's self-revelation. The reflection of God's presence was so bright on Moses' face after being with God that people feared looking at him and he had to veil his face. What is distinct about Jesus -and is powerfully made known to his wavering disciples on the Mount of Transfiguration-- is that he himself is God. He is the one towards whom the law and the prophets pointed: in him, the intent of their mission was expressed and fulfilled. While Moses communicated God's purposes to God's people, Jesus lived God's will. While Elijah's prophetic role was to remind people of God's will, Jesus showed, in word and deed, what that will looked like in every-day relationships and issues. Jesus' authority rested on his identity as God's beloved Son and on his living out of the mission for which he had been sent into the world. ("You are my Son, whom I love; with you I am well pleased" and "This is my Son, my Chosen; listen to him!" Luke 4:22 and 35). Jesus is the utmost revelation of God's identity and mission in the world.
God's Mission in the Text
Striking as it was for Peter, James and John, in their sighting of Moses and Elijah, far more life-changing was their refreshed understanding regarding the carpenter of Nazareth and the nature of his -and consequently their -mission in the world. Yes; basking in the wondrous light of Jesus' transfigured presence and witnessing the reunion of people who had served as God's witnesses through history was an exhilarating experience, even if the content of their conversation was ominous (Luke 9:31). And yes; Jesus self-revelation in such glory might have dispelled their doubts and offered reassurance. So it is fully understandable that the disciples would not want to leave the mountain top. Yet they are not to remain there. They are not the end recipients of God's revelation. Truly, they have witnessed both God's holiness and God's mercy. And that face-to-face encounter with the living God - as the apostle Paul later reminded the scatted Christians in the house churches of Corinth-inspires hope, bolsters confidence, awakens freedom and transforms disciples ever more into the likeness of their Teacher (2 Corinthians 3:12-4:2). So, with renewed hope in the midst of their questions, the disciples must follow their Lord down the mountain, back to the needy crowds, and back to his -and their-mission, which he had clearly declared at the beginning of his ministry: healing the ill, giving sight to the blind, and freeing people from all oppression (Luke 4:14-40).
Missional Connections for Our Context
Personal challenges, family or financial trouble, different forms of loss and suffering: when we confront those, our faith may waver as did that of the disciples. We might wonder if trouble will ever end. We may question God's goodness and lose hope. We, as they, need times of retreat in order to gain perspective, to encounter the living God and allow the Spirit to reveal God's presence in the midst of human history and in our personal stories. Do we allow ourselves and the people we accompany those needed breaks from activism? Or do we rest so fully on our own strength that we run dry in ministry and have nothing left to share? How can we challenge and encourage one another to carve out time for personal and community worship, time to stop, and acknowledge both God's holiness and God's mercy so that our sense of identity and mission may be renewed?
At the same time, some churches are so dedicated to constructing the perfect worship service and some Christians are so focused on caring for their personal spirituality that they grow deaf to the promptings of the Spirit and fail to live out their calling as agents of God's all-encompassing, life-giving mission in the world. Times on the mountaintop are meant to equip us for days in the valley, following our Teacher into the messiness of life in order to make God's purposes visible there. True encounter with Jesus makes us more and more like him, gives us his passions and moves us to engage wholeheartedly in his mission. If that is not happening in our lives, we must ask if we have truly met the Lord.
Biographical Summary
Ruth Padilla DeBorst is a wife of one and mother of many. Her communities include Casa Adobe (casaadobe.org in Costa Rica), CETI (ceticontinental.org in Latin America), Resonate Global Mission and the International Fellowship for Mission as Transformation (resonate.org and infemit.org globally).
