A Fresh Perspective

How long, Lord? I suspect we have all asked that question haven’t we? We may have asked that question after weeks or perhaps months or maybe even years of our own struggle or a loved one’s struggle with a serious illness or debilitating pain. We may have asked out of the despair of a deep betrayal by a spouse or a friend. Or it may have been after months of trying to find work related to our skills and training. How long, Lord? The widow in our story who was a victim of injustice must have felt that way? She keeps crying out to the unjust judge, “Grant me justice!” It’s interesting that Luke introduces this parable as a call to pray always and not lose heart. I very much doubt that in its original setting Jesus intended this story to be about prayer. Luke’s application of the parable as a call to persistent prayer is an example of how these stories can connect with us and impact us on different levels. How we understand and apply these stories depends a lot on our own context and

This was a big event in the life of the small denomination that hosted the annual conference. It was a two day event, and worship on the final night was always the most attended. It was their custom to have an interesting and challenging keynote speaker and music of the highest quality. The program bulletin that named the vocalist said that she would sing accompanied by sound track. She had rehearsed this song numerous times in preparation for this event and the time had now come. She walked confidently to the stage and nodded for the gentleman in the sound booth to start the music. She waited and waited and waited. The sound operator finally looked up and made some motions. The unthinkable had happened. The player had malfunctioned. She knew there was a decision to make. Either leave the stage rather awkwardly calling attention to the problem, or sing the song unaccompanied by the sound track. Out of the silence, strong and sure, the vocalist’s voice rang true and powerful.    

The late Ken Chafin, who was a Baptist minister and professor and something of a statesman, tells about a friend in college who use to preach a lot in some of the small country churches not far from campus. Chafin would get a card from his friend saying something like: 35 saved in rival at the Mossy Bottom Baptist Church. Chafin thought that was pretty good since they only had about 25 members. This pricked his curiosity a little bit, so one evening he drove out to hear him preach. It was a Friday night and his friend’s sermon that evening was on the Great White Throne Judgment. His text came out of the book of Revelation. The preacher was in a white suit, white tie, white shirt, white belt, and even white shoes. He thundered from the pulpit that if you didn’t become white as snow through the blood of the lamb you would find yourself literally in one hell of a predicament, a hell of fire and brimstone. Chafin said that he didn’t think he was going to get home that night until the pre

  The fifteenth chapter of Luke has been called “the gospel within the gospel.” With the exception of the elder son, that which is lost is found. The lost sheep is returned to the flock, the lost coin is recovered by its owner, the lost son is restored to the father, and so there is good news all way around. We could say that God is better at finding than we are at getting lost and that is very good news, because we are pretty good at getting lost. Robert Fulghum in his book, All I Really Need to Know I Learned in Kindergarten tells about playing hide and seek in his neighborhood growing up. He says there was one kid who always hid too good. After a while they would give up trying to find him. Later, after they had quit the game he would show up and he would be upset. Fulghum writes, “There’s hiding and there’s finding, we’d say. And he’d say it was hide and seek not hide and give up, and we’d all yell about who made the rules and who cared about who, anyway, and how we wouldn’

Well, here we go again. Another group of shocking sayings from Jesus. I should have took off this Sunday and let Dr. Bailey preach this text. Now, it should be obvious that when Jesus talks about hating father and mother, wife and children, brothers and sisters, and even life itself, he doesn’t really mean what we mean when we employ the word “hate” in reference to an emotional or psychological state of being. But we, too, use the word in different ways. When I hear some “not so” good news, like when a marriage breaks up, or a job opportunity falls through, or I hear about someone being sick, I will say, “O, I hate that” meaning, “I wish it wasn’t so.” Scholars tell us that in the ancient Semitic context “hate” was frequently used figuratively the way Jesus uses it here, to speak of a decisive, radical kind of renouncement or subordination or detachment. Jesus is talking about a kind of commitment here that take precedence over all other commitments – even family. This is not the

The healing stories in our Gospels are never just about physical healing, they always have spiritual and theological meanings. The woman in our story had been plagued by a crippling spirit for eighteen years. It kept her bent over and unable to stand up. Can you see the fairly obvious symbolical and spiritual implications here? A crippling spirit of this kind can diminish our sense of worth and value. We find ourselves spiritually and emotionally and psychologically unable to stand straight and take our rightful place in the realm of God. Jesus calls the woman he heals in our story a “daughter of Abraham.” A daughter of Abraham who has been bound by Satan eighteen long years. Satan here is a symbol for the crippling spirit, the spirit that has kept her from living life in its fullness in God’s kingdom. But she is still a daughter of Abraham. She is still a daughter of God. She is still God’s chosen. God’s beloved. Jesus sees through and beyond the crippling spirit. Can we? A