Doing the Works of Christ (A sermon from Mark 9:38-50)
The dominant theme in today’s Gospel
text is about doing the works of God. And when it comes to the works of God
everyone takes a side. Jesus says, “Whoever
is not against us is for us.” There is no place for neutrality. We are either doing the works of God or we
are working against the works of God. This saying of Jesus is uttered in a
context where someone, who does not know Jesus and is not a disciple of Jesus, is
nevertheless, casting out demons in the name of Jesus.
Now, the work of “casting out demons”
has rich, symbolic meaning in the Gospel stories. This is the work of liberation. It is the work of delivering individuals and communities from the
demonic – that is, from anything that is oppressive, demeaning, and
life-diminishing. Deliverance from the demonic may involve deliverance from
a personal addiction, or from personal greed or selfish ambition, or from some
negative, harmful pattern of behavior. Or it may be deliverance from systemic,
group idolatry or prejudice or oppression or injustice of some kind. It can be personal
or communal or both. It can be individual liberation from personal sin, or it
can be communal and corporate liberation from systemic sin. To be engaged in
this work of liberation is good work. To be part of an individual’s liberation
from personal addiction or sin, or to participate in a community’s or society’s
liberation from injustice like racism or nationalism or sexism is good work. It
is God’s work.
Now, in the first part of our Gospel
text today here is a person engaging in this good work who does not know Jesus and
is not a disciple of Jesus, though, he apparently is in some sense invoking the
name of Jesus. The disciples try to stop this man from engaging in these good
works. The disciples, however, are struggling with their own demon, namely, the
demon of selfish ambition. They don’t know this man. They don’t know what he
believes. So, they don’t like it that this man, apart from their control, is doing
God’s work. Sounds familiar doesn’t it? Jesus
says that anyone who engages in works of liberation is for us. They are on
our side, says Jesus. They are on the side of mercy and justice.
Three or four years ago I came across a
story about Bernie Sanders and a Liberty University graduate that I shared with
you. It’s a story worth sharing again. I’m sure you are aware that Bernie
Sanders is not a Christian. He is Jewish, though, as far as I know, he does not
claim to be a deeply religious person. Three or four years ago he was invited
to address the students and faculty of Liberty University, the school founded
by the late Jerry Farwell. I doubt if they will ever do that again, and I couldn’t
believe it when they actually invited Bernie Sanders to their campus, but they did,
and he went. He expounded a vision taught by Jesus in the golden rule: “In everything do to others as you would
have them to do to you; for this is the law and the prophets” (Matt. 7:12).
He quoted that text and he quoted Amos: “But
let justice roll on like a river, righteousness like a never-failing stream”
(5:24). He said to the student body of Liberty University that it would be
a hard case to make that we are a just society. He said it would be a hard case
to prove that American society lives by the golden rule. To prove his point he called
attention to “the massive injustice” of income and wealth inequality in America.
He said there is no justice “when so few have so much and so many have so little.”
He noted that our country has the highest rate of childhood poverty of any
major country on earth.
He said, “there is no justice when low
income and working class mothers are forced to separate from their babies one
or two weeks after birth and go back to work because they need the money that
their jobs provide.” Again, he pointed out that we are the “only major country
on earth that does not provide paid family and medical leave.”
One evangelical Christian, a two-time graduate
of Liberty University posted on the internet a sermon he preached based on
Sanders speech. The sermon went viral. Hundreds of thousands of people read it.
In the sermon he compared Bernie Sanders to John the Baptist confronting the
hypocrisy and inauthenticity of the religious establishment of his day. I’m
sure that went over well with the president
and board of Liberty University. Keep in mind this is not a progressive
like me. This is an evangelical Christian who earned his Bachelor’s degree and
Master’s degree from Liberty University. This evangelical Christian graduate of
Liberty University said:
“As I heard Bernie Sanders crying out to
the religious leaders at Liberty University, in his hoarse voice, with his wild
hair, this Jew, and he proclaimed justice over us. He called us to account for
being complicit with those who are wealthy and those who are powerful and for
abandoning the poor, ‘the least of these’ who Jesus said he had come to bring
good news to. . . .” He goes on and says, “And lightning hit my heart in that
moment. And I realized that we are evangelical Christians, that we believe the
Bible. . . . And yet somehow, we commit to the mental gymnastics necessary [in
interpreting scripture] that allows us to abandon ‘the least of these,’ to
abandon the poor, to abandon the immigrants, to abandon those who are in
prison.”
This was written three or four years
ago, but his words are even more relevant today aren’t they? Think of all the
little ones that we have turned away, abandoned, and even criminalized at our
borders. He went on to say that when he heard Sanders speak he heard Jesus
saying in the Gospel of Matthew that when you care for the most vulnerable,
when you care for the little ones, you care for Jesus, for Jesus said, “When you have done it for the ‘least of
these’ [the little ones], you have done it for me.”
Let me ask you this: Who do you think
best represents Jesus? Someone who claims Jesus as Savior and confesses Jesus
as Lord, but does not practice the golden rule or express any concern or
compassion for the most vulnerable, and is not engaged in works of mercy and
justice? Or someone who does not claim to be a Christian at all, but cares
about the poor and the oppressed, who sides with the most vulnerable among us,
and who does works of mercy and justice? Who best represents the name of Jesus?
Who best reflects the character and will of Jesus? Who is actually “for” Jesus?
Jesus says, “I truly tell you, whoever gives you a cup of water to drink because you
bear the name of Christ will by no means lose the reward.” Jesus is telling
his own disciples that anyone who is not a disciple who sides with the hurting
and the sick and the poor and the most vulnerable, anyone who acts in mercy
towards them, who does something as simple as offer them a drink to quench
their thirst, they will be rewarded. They are on God’s side. Jesus is telling his disciples that they
are with us and for us, no matter who they are or what they believe.
In the next paragraph in our Gospel text
Jesus issues a stern warning. He uses vivid imagery and hyperbole (exaggerated
symbolism) to make his point regarding how much God cares for the little ones.
The little ones are the most vulnerable among us, who are often used and abused
and taken advantage of by others for personal gain. Jesus warns them that if
anyone puts a stumbling block before one of these “little ones” it would be
better for that person, who has caused such hurt and offense to one of the
little ones, to have a millstone hung around his neck and be cast into the sea.
Well, if that doesn’t make an impression consider his next warning. Jesus says, “If your hand causes you to sin against one of these little ones, then it’s better to cut off your hand, for it is better to enter into life maimed, than to keep both your hands and go straight to hell. If your foot causes you to sin against one of these little ones . . . and if your eye causes you to sin against one of these little ones, then it’s better to cut off your foot or pluck out your eye, and enter life without them, than to be thrown into hell, where the worm does not die and the fire is not quenched.” That’s about a stern a warning as you will find anywhere. Do you think God cares about the plight of the little ones? This is about how God expects us to treat God’s “little ones.” Most of us read this and instead of saying “Amen” we say, “O man” or “What the hell?”
The language here is obviously symbolic
and hyperbolic. Jesus doesn’t expect anyone to cut off a body part and no one
is going to enter into the future kingdom of God “maimed” or “lame.” Nor is the
reference to “hell” or “unquenchable fire” any less symbolic. The whole point of the severity of this
language is to highlight the value and priority God places on those who are
vulnerable – the little ones – the poor, the marginalized, the
disenfranchised, the displaced, the demeaned, the suffering, the abused, and the
misused. Jesus is pointing out how much God cares about all “the little ones”
who like little children in Jesus’ day have no position, no power, no status,
no rights, and no way of defending themselves against those who would take
advantage of them. This passage, in graphic imagery, points out how much these
“little ones” mean to God. It shows how valuable they are. But it is a warning after all, and the warning is severe.
Exaggerated for sure, but still severe. It’s a warning of judgment to come.
Jesus says in the very next sentence, “Everyone will be salted with fire.”
Everyone is going to walk through the fire of God’s judgment. I think some
people misunderstand those of us who believe in God’s universal redemption of
all humankind and all creation. The misunderstanding comes in that they think
we who believe in universal redemption don’t believe in God’s judgment at all.
That’s a complete misunderstanding. I
believe in the universal redemption of all people, but I also believe in the
universal judgment of all people. I have no allusions at all that I will
somehow escape God’s judgment. Like Jesus says, I am going to be salted with
the fire of God’s judgment.
In writing to the Roman Christians in
chapter 2 of that letter Paul warns them that when they judge and exclude
others, they are passing judgment on themselves, and then he warns, “Do you imagine you will escape the judgment
of God?” (2:1-4) Later in the same letter he picks up this theme again and
warns, “Why do you judge and despise your
sister and brother? For we will all stand before the judgment seat of God”
(14:10).
In writing to the church at Corinth,
some of whom were catering to the well-to-do and despising God’s little ones,
Paul warns that the Lord will bring to light the things now hidden in darkness
and will disclose the purposes of the heart (1 Cor. 3:5). Paul goes on to compare
God’s judgment to a refiner’s fire. We all build on the foundation laid by the
love and good works of Christ says Paul. That’s the standard. Paul says, “The work of each builder will become
visible, for the Day will disclose it” (the day, of course, is the day of
judgment). Paul draws on the same firey imagery that Jesus employed. He says
that our work “will be revealed by fire,
the fire will test what sort of work each has done.” He says, “If the work is burned up, the builder will
suffer loss.” But, he goes on to say, “the
builder will be saved, but only as through fire” (1 Cor. 3:13-15). The
builder will be ultimately made whole and healed and transformed, but, says
Paul, “as through fire.” The fire, of
course, is not literal, but it is a symbol of God’s judgment. It may take a lot
of “fire,” a lot of judgment, a lot of suffering, a lot of hardship to get
there. What Paul seems to be saying is that God is going to change us, and in
the process of changing us, it may take some or a lot of suffering in order to
burn up, consume the corruption, the sin, and the injustice. And those of us
who believe in universal redemption believe that God is going to see the
process through. God is not to give up on any of us no matter what it takes.
And that is good news. This is why God’s
judgment, which can be quite severe and painful, is ultimately something to be
welcomed. Because God’s purpose in all of this is our ultimate transformation. God wants to burn up all the envy,
jealousy, pride, arrogance, love of power, prejudice and all the stuff that
hurts us and others, so that we will become mirrors of the loving,
compassionate, authentic, and mercy-filled Christ. So that the Christ within us
can flourish.
In Mark’s Gospel Jesus says it this way,
“Salt is good; but if salt has lost its
saltiness, how can you season it?” The salt of God’s judgment is good. It
may be severe at times and painful and result in some or much suffering, but it
will not lose its saltiness. Then Jesus says, “Have salt in yourselves, and be at peace with one another.” God’s
judgment leads to self-judgment. And
when we come to the place in our journey when we are able to judge our lives by
the standard of the Christ whose priority is to care for and seek justice for
all God’s little ones, then we will truly be at peace – with God, with each
other, with God’s creation, and with ourselves.
Our good God, may we be open to whatever
it is you want to teach us and however you want to grow us into the Christ
image that we might share his love and compassion, especially for those who
have had a difficult time of it in life. Give us the wisdom, honesty, and
humility to judge ourselves that we might become the persons you have created
us to be.
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