Archive for the ‘Luke 19’ Category

Repentance, Part VI   1 comment

Above:  Zacchaeus, by Niels Larsen Stevns

Image in the Public Domain

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For the Sixth Sunday after Pentecost, Year 2, according to the U.S. Presbyterian lectionary of 1966-1970

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O Lord Jesus, who hast called us each by name and brought us thy salvation:

give us grace to welcome thee and, in all our affairs,

to deal justly with our brothers, in thy name.  Amen.

The Book of Common Worship–Provisional Services (1966), 124

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Judges 7:1-8

Acts 9:1-8

Luke 19:1-10

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Repentance is changing one’s mind and turning one’s back on a particular sin or a set of sins.  We read of the beginning of the repentance of Saul of Tarsus (who became St. Paul the Apostle) in Acts 9:1-8 and of the repentance of Zacchaeus, a tax thief for the Roman Empire, in Luke 19:1-10.  We also read, when we compare the Lukan text to Leviticus 6:1-7, that Zacchaeus, promised to pay a restitution rate of 400%, although the standard rate of restitution for his offense was 120%.

Having too many soldiers before a battle is not usually a problem.  Yet, we read in Judges 7:1-8, of God telling Gideon to continue sending soldiers home, until the army, once 32,000 men strong, consisted of 300 troops.  We read of 10,000 soldiers “turning back” because of fear and timidity.  We also read of the victory being unmistakably the work of God.

Are we afraid to turn our backs to any particular sins?  May we repent at least as boldly as we sin.

KENNETH RANDOLPH TAYLOR

JULY 18, 2019 COMMON ERA

THE FEAST OF BARTHOLOMÉ DE LAS CASAS, “APOSTLE TO THE INDIANS”

THE FEAST OF ARTHUR PENRHYN STANLEY, ANGLICAN DEAN OF WESTMINSTER, AND HYMN WRITER

THE FEAST OF EDWARD WILLIAM LEINBACH, U.S. MORAVIAN MUSICIAN AND COMPOSER

THE FEAST OF ELIZABETH FERARD, FIRST DEACONESS IN THE CHURCH OF ENGLAND

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Jesus as a Threatening Figure   Leave a comment

Above:   Triumphal Entry

Image in the Public Domain

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For Palm Sunday, Year 2, according to the U.S. Presbyterian lectionary of 1966-1970

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Almighty and everliving God, who gave thy Son to be a leader and servant of men:

grant that as he entered Jerusalem to suffer and die for us,

we may enter his world, follow his example, and, by his power,

live in obedience to thee; through the same Jesus Christ our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 121

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Zechariah 9:8-10

Hebrews 12:1-6

Luke 19:29-44

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The Triumphal Entry of Jesus into Jerusalem was an overtly political act with apocalyptic overtones.  He looked like the ideal Davidic king, who had already won, arriving for negotiations after a battle.  Romans may not have noticed the symbolism, but Temple officials were far from oblivious to it.

The old Presbyterian lectionary, by focusing on Palm Sunday, not Passion Sunday, permits us to focus on the Triumphal Entry, not treat it like a prologue to a Passion Narrative.  This narrow focus lets helps us to ponder whether we think of Jesus as a threat.  If we do, we need to take that sin to him and surrender it.  The portrayal of Jesus in the Gospels is of him as, among other things, an instigator and a trouble-maker for God.

Consider a hypothetical question, O reader.  Suppose your church is seeking a new priest or pastor.  One candidate stands out.  He or she argues with ecclesiastical authorities, dines frequently with disreputable people, has questionable credentials, transgresses societal norms often, and runs afoul of political authorities habitually.  Is he or she a feasible applicant for the job?

Think about it.

KENNETH RANDOLPH TAYLOR

JUNE 25, 2019 COMMON ERA

THE FEAST OF SAINT WILLIAM OF VERCELLI, ROMAN CATHOLIC HERMIT; AND SAINT JOHN OF MATERA, ROMAN CATHOLIC ABBOT

THE FEAST OF SAINT DOMINGO HENARES DE ZAFIRA CUBERO, ROMAN CATHOLIC BISHOP OF PHUNHAY, VIETNAM, AND MARTYR; SAINT PHANXICÔ DO VAN CHIEU, VIETNAMESE ROMAN CATHOLIC CATECHIST AND MARTYR; AND SAINT CLEMENTE IGNACIO DELGADO CEBRIÁN, ROMAN CATHOLIC BISHOP AND MARTYR IN VIETNAM

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Faithful Community, Part II   Leave a comment

Above:  Zacchaeus, by Niels Larsen Stevns

Image in the Public Domain

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FOR THE FIFTH SUNDAY AFTER PENTECOST, ACCORDING TO A LECTIONARY FOR PUBLIC WORSHIP IN THE BOOK OF WORSHIP FOR CHURCH AND HOME (1965)

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O God, you have prepared for those who love you such good things as pass our understanding:

Pour into our hearts such love toward you, that we, loving you above all things,

may obtain your promises, which exceed all that we can desire;

through Jesus Christ our Lord.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 139

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Exodus 20:1-20

Psalm 8

Acts 16:1-10

Luke 19:1-10

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Zacchaeus was a tax chief.  He collected taxes for the occupying Roman Empire.  Zacchaeus also became wealthy by collecting more than his Roman superiors required.  That was how the tax farming system worked; one had to steal in order to earn one’s livelihood.  Jesus restored Zacchaeus to community.  The tax collector’s repentance was evident in the fact that he held himself to the most stringent standards of restitution.  According to Leviticus 6:5, the rate of restitution applicable to Zacchaeus was 120%.  He volunteered to pay 400% instead.

The life of community, defined by following God, is the theme that unites the readings for this week.  Within a relatively homogenous group this can prove difficult.  That is more so when one adds the element of a heterogeneous population.  Just as one should avoid creating a theocracy, one should also grasp that people depend upon, are responsible to, and are responsible for each other.  Mutual respect goes a long way toward proper living in community.

Another characteristic of faithful community is that it encompasses more people over time.  Sometimes God surprises us by expanding it in an unexpected direction, as in Acts 16:10.  So be it.

KENNETH RANDOLPH TAYLOR

THE ELEVENTH DAY OF CHRISTMAS

THE FEAST OF FELIX MANZ, FIRST ANABAPTIST MARTYR

THE FEAST OF SAINT ELIZABETH ANN SETON, FOUNDRESS OF THE AMERICAN SISTERS OF CHARITY

THE FEAST OF SAINTS GREGORY OF LANGRES, TERTICUS OF LANGRES, GALLUS OF CLERMONT, GREGORY OF TOURS, AVITUS I OF CLERMONT, MAGNERICUS OF TRIER, AND GAUGERICUS, ROMAN CATHOLIC BISHOPS

THE FEAST OF JOHANN LUDWIG FREYDT, GERMAN MORAVIAN COMPOSER AND EDUCATOR

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Types of Kingship   Leave a comment

Above:  The Triumphal Entry into Jerusalem

Image in the Public Domain

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FOR PALM SUNDAY, ACCORDING TO A LECTIONARY FOR PUBLIC WORSHIP IN THE BOOK OF WORSHIP FOR CHURCH AND HOME (1965)

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Almighty and everlasting God, who, of your tender mercy toward humankind

has sent your Son Jesus Christ to take upon himself our flesh,

and to suffer death upon the cross, that all people should follow the example of his great humility:

Mercifully grant that we may both follow the great example of his patience

and also be made partakers of his resurrection;

through the same Jesus Christ our Lord.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 100

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Zechariah 9:9-12

Psalm 20

Philippians 2:5-11

Luke 19:29-40

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The old Methodist lectionary from The Book of Worship for Church and Home (1965) has two sets of readings for the same Sunday–Palm/Passion Sunday.  The older tradition is to treat the Sunday at the beginning of Holy Week as a synopsis of that week. Tailoring the observance of this Sunday is to be Palm Sunday–simply starting Holy Week–is what we have in this post.

The account of the Triumphal Entry of Jesus into Jerusalem a few days prior to his crucifixion draws upon Zechariah 9:9-12, in which the future Messiah, riding on a donkey, claims his kingdom.  The note of triumph is also evident in Psalm 20.  The future Messiah rides a donkey because that is the traditional mode of transportation for a victorious king after a battle, as he travels to negotiate.  The point is that Jesus looked every inch a victorious Messiah that day.

The reading from Philippians reminds us that much went badly for Jesus during the ensuing days.  St. Paul the Apostle quotes a hymn.  This fact indicates some degree of theological development by the late 50s or early 60s, when the Apostle composed this epistle.  When we add the reading from Philippians to the other pericopes we form a composite depiction of Jesus as a king of a sort–certainly not according to any earthly model.

KENNETH RANDOLPH TAYLOR

DECEMBER 18, 2017 COMMON ERA

THE SIXTEENTH DAY OF ADVENT

THE FEAST OF MARC BOEGNER, ECUMENIST

THE FEAST OF SAINT GIULIA VALLE, ROMAN CATHOLIC NUN

THE FEAST OF SAINT ISAAC HECKER, FOUNDER OF THE MISSIONARY SOCIETY OF SAINT PAUL THE APOSTLE

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Texts of Terror   1 comment

Above:  Jephthah

Image in the Public Domain

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The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Judges 11:29-40

Psalm 57:1-3

1 Timothy 2:11-15

Luke 19:41-44

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David Ackerman, in Beyond the Lectionary (2013), gravitates toward “texts of terror,” from which the Revised Common Lectionary shies away from more often than not.

  1. I object to a father sacrificing his daughter for any reason, especially because he made a rash oath to God.  Surely God will not blame a man for not killing his child, an innocent victim whose name the Bible does not even record.
  2. Likewise, the chauvinism of 1 Timothy 2 is beyond the pale.  I detect a recurring theme in many of the epistles:  “Go along and get along; be respectable to pagan society.  Besides, Jesus will be along soon to sort everything out.  So accept slavery as well as sexist household codes of conduct.”  The problem, of course, is that such an approach, however popular in early and vulnerable Christianity, betrays the ethics of Judaism and of Jesus, a boat-rocker (even boat-sinker).
  3. I am certain that the Gospel of Luke, postdating the First Jewish War and the destruction of the Second Temple, interprets events from the life of Jesus through the lens of the year 85 C.E. or so.  The temptation to commit invective is an easy trap into which to fall, is it not?

Psalm 57 is a plea for divine pity.  Yet the story of the misuse of the other three texts to oppress people and justify violence against them is not only old, but devoid of human pity.  Ackerman encourages preachers to oppose such texts and offer hope; I agree.  After all, we Christians follow Jesus, crucified with the consent of religious leaders, who quoted scripture as justification.

KENNETH RANDOLPH TAYLOR

JUNE 7, 2017 COMMON ERA

THE FEAST OF FREDERICK LUCIAN HOSMER, U.S. UNITARIAN HYMN WRITER

THE FEAST OF SAINT ANTHONY MARY GIANELLI, FOUNDER OF THE MISSIONARIES OF SAINT ALPHONSUS LUGUORI AND THE SISTERS OF MARY DELL’ORTO

THE FEAST OF CHARLES AUGUSTUS BRIGGS, U.S. PRESBYTERIAN MINISTER THEN EPISCOPAL PRIEST

THE FEAST OF SAINT ROBERT OF NEWMINSTER, ROMAN CATHOLIC ABBOT AND PRIEST

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Adapted from this post:

https://lenteaster.wordpress.com/2017/06/07/devotion-for-the-third-sunday-in-lent-ackerman/

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Posted June 7, 2017 by neatnik2009 in 1 Timothy 2, Judges 8-21, Luke 19, Psalm 57

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Deeds and Creeds I   1 comment

Archelaus

Above:   Archelaus

Image in the Public Domain

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The Collect:

Merciful God, gracious and benevolent,

through your Son you invite all the world to a meal of mercy.

Grant that we may eagerly follow this call,

and bring us with all your saints into your life of justice and joy,

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 52

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The Assigned Readings:

Amos 5:12-14

Psalm 50

Luke 19:11-27

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“Consider this well, you who forget God,

lest I rend you and there be none to deliver you.

Whoever offers me the sacrifice of thanksgiving honors me;

but to those who keep in my way will I show the salvation of God.”

–Psalm 50:23-24, The Book of Common Prayer (1979)

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The traditional title for the pericope from Luke 19 is the Parable of the Pounds.  That reading is superficially similar to the Parable of the Talents (Matthew 25:14-30), which teaches the imperative of diligence in the work of God.  In the case of Luke 19:11-27, however, the real point is quite different.

Textual context matters.  Immediately prior to the parable we read of our Lord and Savior’s encounter with Zacchaeus, a man who worked as a tax collector for the Roman Empire.  He was a literal tax thief, although, as we read, he changed his ways and made more restitution than the Law of Moses required.  Immediately after the parable Jesus enters Jerusalem at the beginning of that fateful Holy Week.  The story of Zacchaeus explains verse 11a (“As they were listening to this”); the context of the impending Triumphal Entry is crucial to understanding the pericope which Volume IX (1995) of The New Interpreter’s Bible calls “The Parable of the Greedy and Vengeful King.”

The nobleman in the parable resembles members of the Herodian Dynasty, especially Archelaus (reigned 4 B.C.E.-6 C.E.), son of Herod the Great (reigned 47-4 B.C.E.), Governor of Galilee then the client king of the Jews.  Herod the Great, who traveled to Rome to seek the title of king, reigned as one because the Roman Republic then Empire granted him that title.  He was also a cruel man.  Biblical and extra-Biblical sources agree on this point, constituting a collection of stories of his tyranny and cruelty.  In Matthew 2 he ordered the Massacre of the Innocents, for example.  Archelaus, a son of Herod the Great, ruled as the Roman-appointed ethnarch of Idumea, Judea, and Samaria, after traveling to Rome.  Archelaus sought the title of King, which the Emperor Augustus denied him after meeting with a delegation of Jews.  Archelaus, mentioned by name in Matthew 2:22, was also cruel and tyrannical, victimizing Jews and Samaritans alike.  On one day alone he ordered the massacre of 3000 people at the Temple precinct in Jerusalem.  Eventually Augustus deposed him.  Herod Antipas, full brother of Archelaus, ruled on behalf of the Roman Empire as the tetrarch of Galilee and Perea from 4 B.C.E. to 39 C.E., when he sought the title of King and found himself banished to Gaul instead.  Antipas, a chip off the old block, ordered the execution of St. John the Baptist (Matthew 14:3-10) and sought to kill Jesus, who called the tetrarch “that fox” (Luke 13:32).

A trope in the interpretation of parables of Jesus is that one of the characters represents God.  That does not apply accurately to the parable in Luke 19:11-27.  In fact, the unnamed nobleman, who orders the execution of his political opponents, is an antitype of Jesus, who enters Jerusalem triumphantly in the next pericope and dies on the cross a few days later, at the hands of Roman officials.  The Kingdom of God is quite different from the Roman Empire, built on violence and exploitation.  The kingship of Jesus is quite different from the model that the Roman Empire offers.

Amos 5 condemns those in the Kingdoms of Israel and Judah who profess to follow Yahweh, yet oppose the establishment of justice, especially for the needy.  There is nothing wrong with religious rituals themselves, but engaging in them while perpetuating injustice makes a mockery of them.  God is unimpressed, we read.

God, in Psalm 50, addresses those who recite divine statutes yet do not keep them, who think wrongly that God is like them.  They will not find deliverance in God, we read.  That Psalm fits well with Amos 5, of course.  Then there are the evildoers who do not even pretend to honor God and do not change their ways.  Their path is doomed in the long run also.

One must reject the false dichotomy of deeds versus creeds.  In actuality, I argue, deeds reveal creeds.  One might detect a dichotomy between deeds and words, but, barring accidents, no dichotomy between deeds and creeds exists.

What do your deeds reveal about your creeds, O reader?

KENNETH RANDOLPH TAYLOR

JUNE 1, 2016 COMMON ERA

THE FEAST OF SAMUEL STENNETT, ENGLISH SEVENTH-DAY BAPTIST MINISTER AND HYMN WRITER; AND JOHN HOWARD, ENGLISH HUMANITARIAN

THE FEAST OF SAINT JUSTIN MARTYR, APOLOGIST

THE FEAST OF SAINT PAMPHILUS OF CAESAREA, BIBLE SCHOAR AND TRANSLATOR; AND HIS COMPANIONS, MARTYRS

THE FEAST OF SAINT SIMEON OF SYRACUSE, ROMAN CATHOLIC MONK

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/06/01/devotion-for-wednesday-after-proper-26-year-c-elca-daily-lectionary/

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False Prophets and False Profits   1 comment

Christ Cleansing the Temple--Bernardino Mei

Above:  Christ Cleansing the Temple, by Bernardino Mei

Image in the Public Domain

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The Collect:

O God, judge eternal, you love justice and hate oppression,

and you call us to share your zeal for truth.

Give us courage to take our stand with all victims of bloodshed and greed,

and, following your servants and prophets, to look to the pioneer and perfecter of our faith,

your Son, Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 45

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The Assigned Readings:

Jeremiah 23:30-40 (Monday)

Jeremiah 25:15-29 (Tuesday)

Jeremiah 25:30-38 (Wednesday)

Psalm 32 (All Days)

1 John 4:1-6 (Monday)

Acts 7:44-53 (Tuesday)

Luke 19:45-48 (Wednesday)

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How blessed are those whose offence is forgiven,

whose sin blotted out.

How blessed are those to whom Yahweh imputes no guilt,

Whose spirit harbours no deceit.

–Psalm 32:1-2, The New Jerusalem Bible (1985)

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One must, however, avoid falling into the traps of false prophets and false profits.

In the Book of Jeremiah false prophets stated that doom would not come upon the Kingdom of Judah.  God and Jeremiah said otherwise.

In the context of early Christianity we read of false prophets in the New Testament.  The standard of truth, according to 1 John 4, is Christology.  Rejecting Christ, as in Acts 7, places one in the category of “false.”  And, in Luke 19, we read of people Jesus rejected.  The money changers at the Temple converted Roman currency (bearing the image of Emperor Tiberius) into non-idolatrous money, which pilgrims used to purchase sacrificial animals.  Unfortunately, some of the Temple authorities benefited financially from this arrangement.  These were the false profits I mentioned in the opening sentence.

Piety should never become a vehicle for the funding of an impious person’s corruption, just as those who claim to speak for God ought to do what they say they do.  The first part of that proposition is easier to make reality than the second part.  The difficulty is that we humans frequently mistake an internal monologue for a dialogue with God.  Each of us who has claimed that God told him or her something had fallen into this trap at least once.  May we, by grace, avoid it as often as possible.

KENNETH RANDOLPH TAYLOR

MARCH 23, 2016 COMMON ERA

WEDNESDAY IN HOLY WEEK

THE FEAST OF GEORGE RUNDLE PRYNNE, ANGLICAN PRIEST, POET, AND HYMN WRITER

THE FEAST OF SAINT GREGORY THE ILLUMINATOR, PATRIARCH OF ARMENIA

THE FEAST OF HEINRICH VON LAUFENBERG, GERMAN ROMAN CATHOLIC PRIEST AND HYMN WRITER

THE FEAST OF SAINT TURIBIUS OF MOGROVEJO, ROMAN CATHOLIC ARCHBISHOP OF LIMA

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/03/23/devotion-for-monday-tuesday-and-wednesday-after-proper-15-year-c-elca-daily-lectionary/

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