Sermon: "Am I Lord or Not?"

Lectionary: Proper 11(C)

Text: Luke 10:38-42

Martha reproving her sister Mary
Gentileschi, Orazio, 1563-1638?

We continue in Luke’s gospel account where Jesus is on his journey up to Jerusalem. Jesus comes to a village. But before we continue, we are looking back to the beginning of Luke chapter 10, where Jesus sent out seventy disciples.

Jesus gave instructions to those that were sent out. Part of the instructions included, “⁵ Whenever you enter a house, first say, ‘May peace be on this house.’ ⁶ If anyone there shares God’s peace, then your peace will rest on that person. If not, your blessing will return to you. ⁷ Remain in this house, eating and drinking whatever they set before you, for workers deserve their pay. Don’t move from house to house.” (Luke 10:5-7 CEB)

Returning to where we took a detour, Jesus enters a village, and he is welcomed by a woman named Martha. She invites him to her home and offers him hospitality. So far, the narrative is going according to Jesus’ instructions for his own disciples and how to identify people who are willing to support his ministry.

We learn next that Martha has a sister named Mary. In Luke’s gospel account, this is their only appearance. John’s gospel names two sisters Martha and Mary who appear together with a brother, Lazarus, in a village named Bethany. These two sets of siblings are probably the same, and most biblical scholars agree.

Therefore, it is worth pausing here to note that in Luke’s account, Lazarus is not mentioned. In fact, the home to where Jesus is invited is identified as “home of Martha”. It is also worth noting that neither Martha or Mary is identified as a widow nor are their parents mentioned. Since most women in the ancient Middle East were expected to live under either a father or a husband, it is no small thing that Martha owns a home. One of the only ways such a thing could happen is if they were sufficiently wealthy so that they could be independent and probably run their own business.

This goes along with whom Luke identifies as major financial sponsors of Jesus’ ministry. At the beginning of chapter 8, Luke writes, “​¹ Soon afterward, Jesus traveled through the cities and villages, preaching and proclaiming the good news of God’s kingdom. The Twelve were with him, ² along with some women who had been healed of evil spirits and sicknesses. Among them were Mary Magdalene (from whom seven demons had been thrown out), ³ Joanna (the wife of Herod’s servant Chuza), Susanna, and many others who provided for them out of their resources.” (Luke 8:1-3)

I should point out that Mary, the Greek form of Miriam, was a very common name. So there is little reason to equate Mary of Bethany with Mary Magdalene, although there is also no evidence that they couldn’t be the same. The real point here is that women of means were vital to supporting Jesus’ ministry.

Returning to today’s narrative, we encounter trouble when Martha sees Mary, “who sat at the Lord’s feet and listened to his message. ⁴⁰ By contrast, Martha was preoccupied with getting everything ready for their meal. So Martha came to him and said, ‘Lord, don’t you care that my sister has left me to prepare the table all by myself? Tell her to help me.’” (Luke 10:39b-40)

Hearing this Jesus answered, “Martha, Martha, you are worried and distracted by many things. ⁴² One thing is necessary. Mary has chosen the better part. It won’t be taken away from her.” (Luke 10:41-42)

There are many interpretations given as to what Jesus meant by this and why Luke included it. Some are better than others and a few are simply bad.

One of the worst is where this episode is interpreted to mean that women are welcome to spiritual learning as long as they sit quietly and keep quiet.

Another poor interpretation is one that can be made only by ignoring the rest of the New Testament. This interpretation prioritizes the life on contemplation as better than the life of service. After all, doesn’t Jesus rebuke Martha for trying to be hospitable and serve while praising Mary for sitting quietly and learning?

There are several reasons why this line of interpretation cannot be sustained. First, Jesus himself says that he came to serve. A second reason is that looking back to the sending out of the seventy, it was expected that recipients of ministry would reciprocate through service. And the third reason is that in Luke’s next volume, the Acts of the Apostles, one of the first things the group of believers do is appoint deacons so that service work can be delegated to them while the apostles could continue the preaching and teaching ministry. Both ministries are equally vital and valued in that episode.

A related point to note here is that “to serve” is diakoinen in Greek. Our English word deacon comes from this Greek term. It should also be noted that in Acts, it is not just women who serve, but men serve and are called deacons. Tasks which culturally likely belonged to women, in the Christian community, were shared regardless of gender.

A better interpretation keys in on the word “distracted.” Martha was distracted. In order to be distracted, she has to be distracted from something, and in this case, it seems to be Jesus himself. Martha seems to be so busy making sure the work of hospitality is done perfectly she has no time for the guest.

However, this too, faces some problems. If everyone sat down to listen, what would happen to the hospitality. Now it could be said that the hospitality Jesus wants isn’t about food and drink but sitting with him and learning from him. Or it could be that Jesus is saying, “Martha, you’ve already done enough. It doesn’t have to be ‘perfect’ as you want to see it.”

It is true that many of us can become so focused on doing things to maintain the structures of ministry that we have no time for listening to Christ. Our liturgy for this morning emphasizes this line of interpretation.

This interpretation isn’t bad or wrong, but there is another alternative that I think makes even more sense.

When Mary sits down at the feet of Jesus, Luke is describing the posture of a disciple learning from their master.

When Luke notes disciples and the women accompanying Jesus in chapter 8, the women are described as supporting and serving him. But they don’t seem to have the role of disciples at that point. James F. McGrath, in What Jesus Learned from Women, suggests that when Mary sits at the feet of Jesus, it is the very first time that a woman has taken the position of a disciple. It is not only unprecedented but also catches Jesus by surprise.[1] How Jesus responds will make all the difference. Jesus may not have even noticed Mary there until Martha points it out.

What is Martha’s real complaint and question? Would Mary have been so imperceptive to leave Martha with all the household work? What if Mary could see that Martha had everything under control? What if Mary recalled how Jesus talked about women in prior months and thought maybe she could be allowed to learn from him, too?

The complaint from Martha then becomes not of immediate need, but a veiled accusation against both Jesus and Mary of violating cultural traditions and demanding that Jesus do something about it.[2] Martha may have been worried about how the impropriety of Mary filling the role of a man might reflect on them. How could Mary find a husband when she was usurping a man’s role? What might the talk of the village be? Perhaps she was worried about what people might say about Jesus for permitting a woman to be one of his disciples. Jesus was already ruffling powerful feathers. Perhaps Martha had a desire to protect Jesus.

Are these things the “distractions” Jesus is thinking about when he responds to Martha? If so, it fits better with the overall progression of Luke’s narrative.

First, Jesus is defending Mary’s right to become his disciple. Just as the separation of Jew and Samaritan was erased in the parable of the merciful Samaritan, here Jesus erases gender boundaries that kept men and women in their separate spheres. As I mentioned a few minutes ago, the early Christians allowed ministry roles to anyone who was gifted to do the necessary work, and men learned that serving was not beneath them.

Second, Jesus may be noting to Martha an irony in her words, “Martha, you called me ‘Lord,’ but you are now demanding that I do something. Am I ‘Lord’ or am I not?”

Is Jesus asking the same questions of us today? “What are you worried about and distracting you?”

Yes, we worry about being seen as respectable in our families and communities. We worry about how far to push the boundaries of change vs. tradition. We worry about maintaining the physical and social structures of church and denomination. We are worried about how our personal politics might offend a friend or a neighbor. We are worried that if we drop our facades to reveal our true selves, we will be rejected. We are worried about how things outside of our control might impact us. We are distracted by all these things.

“Am I Lord or not?”

We confess you as Lord, but too often we invoke your name wanting you to bless our own desires and plans. We too often place you in boxes and boundaries that make us feel comfortable.

Jesus says, “Turn your ears and eyes toward me. Let go of your worries and distractions. Instead, focus on my teachings and my doings. Do mercy to whomever I send you to.”

In the name of God who is boundless,

In the name of God who broke boundaries,

And in the name of God who discomforts our boundary-making, Amen.

References

Bailey, K. E. (2008). Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels. Downers Grove, IL: InterVarsity Press.

Jarvis, C. A., & Johnson, E. E. (2014). Feasting on the Gospels: Luke, Volume 1 (Chapter 1-11). Louisville, KY: Westminster John Knox Press.

McGrath, J. F. (2021). What Jesus Learned from Women. Eugene, OR: Cascade Books.

 

 

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[1] (McGrath, 2021)

[2] (Bailey, 2008)

Sermon: Victory and Vindication

 

Texts: Acts 10:34-43; Psalm 118:1-2, 14-24; Matthew 28:1-10

Lectionary: Easter Sunday Year A

It was mid-morning on Friday.[1] Acceding to the demands of religious rulers, Roman soldiers had secured Jesus on the cross and driven spikes through his hands and feet. The cross was raised and then dropped into a hole in the ground.

Any hope and joy that was present earlier in the week had long since evaporated. From his entry into Jerusalem, followed by the overturning of tables at the Temple, and his apparent victories in honor contests with religious leaders all seemed like something from a long-distant dream of another world. What was left was a sense of utter defeat and hopelessness.

The leaders who had demanded Jesus’ crucifixion now joined with the soldiers to mock him. They had secured victory over Jesus. The honor they had been losing to Jesus for the past few years had now been recovered. They had finally shamed and defeated Jesus.

Nearly all Jesus’ disciples had fled and gone into hiding. There was only shame left to be associated with Jesus. And the disciples may have thought that the leaders, perhaps sensing blood and also a potential threat from not completely eradicating Jesus’ movement, they would be coming after the disciples, too.

But many of the women followers and disciples of Jesus remained at Calvary, taking it all in. Perhaps they held out hope that Jesus still might get delivered somehow. But the hours passed, and mid-afternoon, around 3 o’clock, Jesus cried out and died. Simultaneously, a great earthquake shook the earth.

Even so, the women stayed and continued to watch. Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons, James and John. This was the same mother who had not too long ago asked for Jesus to allow her sons to sit on either side of Jesus in his kingdom.[2] At that time the two, James and John, had said that they could drink from Jesus’ cup, yet they were nowhere to be seen at the cross.[3] It was, ironically, their mother who remained to bear witness.

As the sun began to make its way toward the western horizon and darkness began to creep in from the east, the women saw Joseph of Arimathea arrive with some of his servants, tools, and supplies. They went up to where Jesus’ now lifeless body still hung. They took the cross, lifted it up out of the ground, and laid it gently back down on the ground. They pried out the spikes and untied the cords that were holding Jesus in place. One of the servants unrolled a brand new, linen cloth. They gently lifted Jesus’ broken, bruised, battered, and blood soaked body up from the cross and onto the cloth. They carefully wrapped the cloth around Jesus, and then carried him off the hill.

Mary Magdalene and the other Mary followed the men down the hill and watched as the body was laid in Joseph’s tomb. They watched as a large stone was rolled in front to seal it. There was a sense of finality about this. Jesus was dead. Jesus was buried. Jesus was gone.

Yet, there was something that these women had heard from Jesus’ mouth that nagged at the back of their minds. It was something about a resurrection on the third day.[4] Amidst their grief and sorrow, there was a pinpoint of hope. Yet, they had seen Jesus die. They saw Jesus get placed into the tomb. They remained silent, and sat down on rocks near the tomb. With tear-filled eyes and heaving sobs, they looked at the large stone covering the tomb and then at one another and back.

It was now getting dark and they would have to return to where they were staying; perhaps the home of Mary, Martha, and Lazarus in Bethany. They thought about Lazarus, and how Jesus commanded the stone covering Lazarus’ tomb to be moved. They could still hear Jesus’ voice as he called for Lazarus to come out of the tomb. Could something similar happen again? But Jesus was dead. It just didn’t seem possible that Jesus could be resurrected. Who could call Jesus out of the tomb?

Now back in Bethany, the Sabbath had begun. They wanted to return to the tomb, to take care of Jesus’ body as they would have, if they had had time. But that would have to wait until after the Sabbath.

In the meantime, the Temple leaders decided that the priority of the institution, and maintaining their authority and honor superseded that of keeping to the traditions of Sabbath observance that they themselves taught. They went to Pilate and asked for guards to seal the tomb until after the third day. Pilate granted their request, sending a group of soldiers with them, and they ensured that the tomb would be secure.

On the First Day, as the first morning twilight began to pierce through the darkness, Mary and the other Mary quickly exited where they were staying to make their way back to the tomb. Neither had slept. As the first rays of dawn began to rise up over the horizon, they arrived at the tomb. They saw that a large group of Roman soldiers had sprouted next to the tomb, sometime during their absence.

Before they could try to make sense of it, an extremely bright light, much brighter than the sun, seemed to zip down from the still-dark sky, strike next to the stone covering the tomb, and in that same instant a great earthquake shook the ground. From the location where the light struck, a figure emerged and quickly rolled away the stone and sat on it.

Mary and Mary quickly grabbed onto some olive trees that were nearby to keep from falling to the ground. The soldiers were not quite so fortunate, as they tried to steady themselves against the rocks and against one another. But like dominoes, they tumbled to the ground and remained stunned.

The figure on the stone called out to the women, “Don’t be afraid. I know that you are looking for Jesus who was crucified. He isn’t here, because he’s been raised from the dead, just as he said. Come, see the place where they laid him.”[5]

Could it be true? They quickly glanced at one another. With fear but also a glimmer of hope, they cautiously approached the now-open entry to the tomb. And then they went in. As their eyes adjusted to the dimmer light, they searched for Jesus’ body. On Friday they witnessed him being placed inside. And yet they saw nothing coming out of the tomb just now.[6] They had seen the soldiers outside. Why would they be here if the body had somehow been moved the day prior?

Jesus’ body was not inside. How could that be? It doesn’t make any sense. Except… What Jesus had said was true, and what this being outside said is also true, confirming what Jesus said.

They exited the tomb. The being spoke to the women once more. “Now hurry, go and tell his disciples, ‘He’s been raised from the dead. He’s going on ahead of you to Galilee. You will see him there.’ I’ve given the message to you.”[7]

Mary and Mary were given the first message of the resurrection and commissioned to relay the message to all the other disciples! They looked at one another again, and no words had to be spoken. With great excitement but also great fear, they began to run. They were about to head into full sprint, something they hadn’t done since they were little girls. That’s when they suddenly realized they were about to run into a man who seemed to appear out of nowhere. They tried to put on the brakes. They stumbled around. They grabbed onto each other to keep from falling headfirst to the ground.

“Greetings!” said the man they had almost run into.

The two women immediately recognized the voice and having had a chance to look into his face, they realized it was Jesus! It was true. Jesus was raised from the dead. Jesus is alive! Now they fell to the ground and took hold of Jesus’ feet. They worshiped him.

The military power and might of Rome could not keep Jesus in the tomb. In fact, his resurrection has turned the soldiers, who were there to keep Jesus in the tomb, almost like dead men. All of the plotting by the temple and religious authorities to keep Jesus shamed through death had been turned upside down. Now it would be they who were shamed for their treatment of Jesus and it was they who would have to find some way to explain their actions.

The political state might look to its ability to use violence and death, and the threat to use them, as the ultimate projection of its power and strength. Power and control are the world’s means of maintaining authority over its subjects. But Jesus’ resurrection is a reversal of the world’s systems. Jesus’ resurrection is victory over all the world’s domination systems. Jesus’ resurrection is vindication that his way and his kingdom is the only way to life.

Jesus’ way and his kingdom is a reversal: instead of amassing power, it gives it away. Instead of looking out primarily for oneself, it looks out for the well-being of all. Instead of force and compulsion, freedom. Instead of coercion, persuasion. Instead of violence and its promotion, peace and its tools. Instead of death and the tools of death, life. Instead of fear; hope, love and compassion.

Then Jesus said to the two women, “Do not be afraid; go and tell my brothers and sisters to go to Galilee; there they will see me.”[8]

They resumed their running. It was as if supernatural strength and endurance carried them on wings.  Praising God, rejoicing, and laughing with excitement, they sprinted toward the place where they knew the other disciples were still hiding, cowering in grief and fear.

The rest of the story is, in part, found with us. We are the beneficiaries and inheritors of that original message, entrusted to two Marys.

Jesus is alive! Christ is risen!

May the God who creates, raise us to new life again.

May the God who accepts, raise our capacity for love and compassion.

May the God who unsettles, raise our discomfort with the ways of this world.

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[1] Most of the imagined narrative given here is based on Matthew’s account of Good Friday through Resurrection Day. Other accounts occasionally fill in a few details and some creative license has been taken to flesh out the narrative. However, I have done my best to stay close to the Matthean text while providing for continuity.

[2] Matthew 20:20-23.

[3] Traditionally, John 19:26-27, where “disciple whom he loved” is found is taken as referring to the disciple John. If that is the case, then it would mean that at least one male disciple remained near the cross. But there is debate as to whom the phrase refers to. It may be an editorial addition by the author of the gospel according to John (whose authorship we do not know) for this gospel’s own theological reasons. The Synoptics only mention women as remaining near the cross. Other individuals whom scholars suggest might be the “disciple whom Jesus loved” include Lazarus and John Mark. C.f., Who Was John the Apostle? The Beginner's Guide - OverviewBible (https://overviewbible.com/john-the-apostle/)

[4] Matthew 20:17-19. C.f., Borg and Crossan, The Last Week (chapter 4), discussion of the unnamed woman who anointed Jesus in Mark 14:3-9 where among the many women disciples who followed Jesus, this woman appears to have understood Jesus’ predictions of his suffering, death, and resurrection. Thus, it may be that other women disciples may have also had some degree of understanding that Jesus would be resurrected in some manner.

[5] Matthew 28:5b-6 (CEB)

[6] Matthew’s account comes closest to where any description of the actual event of the resurrection takes place. If Jesus’ body had appeared from the tomb, it should be found here. But it is not. The other gospel accounts only note that the tomb is already open and empty.

[7] Matthew 28:7 (CEB)

[8] Matthew 28:10 (CEB)

Joseph, Jesus, Justice

Revised Common Lectionary, Advent Year 4A

• OT Text: Isaiah 7:10-16
• Gospel Text: Matthew 1:18-25

In this passage, Joseph is portrayed as one who exemplifies the kind of justice that Jesus will reveal about his Father’s.

I see a chiastic (ring-composition) structure in Matthew’s rhetoric. The outer envelope (1,9) mention “Jesus,” the center section (4-6) is concerned about names, and the very center (5) is the directive to Joseph to name the child “Jesus” and gives the meaning for this name.

This passage is not Matthew trying to “prove” the Virgin Birth. For Matthew he simply accepts it as true. Given the lack of scientific knowledge about childbirth and the numerous mythologies available about miraculous births and deities conceiving with humans, it probably wouldn’t have been too far-fetched for ancients to tacitly accept this as true, even if much suspicion remained about the “real” facts about how Mary conceived.

The real concern of Matthew in this passage is to show how Jesus could be a Son of David when he is clearly not biologically [1:1-17] a son of Joseph. (Traditionally Luke’s genealogy [3:23-38] has been said to be Mary’s through David’s son Nathan, but this view should not be accepted as hard fact.) Thus Matthew gives an expanded account of the genesis (translated as genealogy [v1]and birth [v18]) of Jesus. By the act of naming, Joseph makes Jesus a son according to the Law [Galatians 4:4].

This takes care of the genealogy and Matthew’s main concern, but we notice that in comparing envelope 3-7, the former is greatly expanded. We are invited to ask, “Why did Matthew feel compelled to expound upon Joseph’s thoughts and feelings?”

The word rendered as “considered” has a much more emotional connotation. We should read it as Joseph fuming and angry with the predicament he is facing. Part of it certainly has to do with what he perceives as Mary’s violation, whether of her volition or raped. His property has been violated; the betrothal contract (law) broken. But we also see his heart where he considers Mary as a person. Even though love was not a requirement for ancient Jewish marriages, I think it is right to read love in Joseph’s heart. Joseph wants to treat Mary compassionately and with mercy. But he is in a dilemma: the law says one thing and his heart says another. I read this as the main reason he is fuming. He cannot find an adequate way to resolve this dissonance.

For both Joseph and us, contracts and laws too often mediate relationships. Laws can certainly simplify relationships. Everything is spelled out in black and white.

I believe Jesus came to remove Law as
a mediator of relationships

Instead Jesus came to be “God with us.” No more mediator. We can speak with and fellowship with God directly. Paul, in Galatians 3:15-4:7, seems to be saying the same thing. Those who belong to Christ are no longer bound by law but are adopted into God’s family through grace.

What then of the angel’s explanation of the name “Jesus” as “he will save his people from their sins?”

Joseph had a distorted picture of God. He saw God pictured one way through the Torah, but his heart gave him a different picture. He couldn’t find a way to reconcile the two images. It is the same with people today. We get distorted pictures of God and our actions are influenced by the distortions. If we think God is controlling and abusive, we tend to become that way. If we think God is hateful, we think it is okay to hate. If we think God is vengeful and violent, well, we think that’s okay for us. If we think the Law defines God’s character, we become legalistic. And so on.

Wrong thinking about God is sin. Jesus came to deliver and save his people – us – from all the terrible portraits humans have painted of God. He came to show us that Law does not define him. In fact God is transcendent over the Law. The Law describes aspects of Him, but He is not a slave to it. Righteousness and justice (they’re essentially the same words) transcend the law (read Galatians again).

The angel told Joseph to break the law. Joseph was told that justice trumps law; that mercy and compassion always take priority over legal correctness. If love could be constrained by law, Jesus had no reason to become incarnate, “God with us.” But he came to show that relationships based on love are messy and unpredictable, that it cannot be codified by law.

Jesus came to save us from the
Sin of Law