When we were choosing our passages for the summer in
the parables, I chose “The parable of the Sheep and the Goats”. As I worked
through the passage, however, I kept coming back to the parable of the Good
Samaritan. This morning, I want to begin with Luke 10, and then supplement it
with Matthew 25. In both cases, we have normally read the parable in a way that
is almost opposite from what Jesus actually said.
The Good Samaritan
These
parables are connected in ways that may surprise us. They are both favourites
within the Mennonite Church – part of our “canon within the canon”, those
Scriptures that we turn to almost automatically. Curiously, they both also
begin with an emphasis that we don’t often talk about.
Consider
Luke 10. The passage begins with a question from “an expert in the law”: “Teacher,”
he asked, ‘what must I do to inherit eternal life?” Jesus responds by asking
him how he himself reads the law. The lawyer (so I will call him) responds by
quoting the same summary Jesus had also given on occasion: “Love the Lord your
God with all your heart and with all your soul and with all your strength and
with all your mind”; and, “Love your neighbour as yourself.”
Notice
where this exchange begins: What do I need to do to inherit eternal life? How
can I be saved? We have read this passage as a parable about helping people in
need, but it is in fact a parable about salvation. “How can I be saved?”
Remember that basic fact as we examine it this morning.
Jesus
begins with the Law: Keep the Law, he says. The lawyer tries to limit his
liability. “Who is my neighbour?” Then, Jesus tells the story. We remember the
story so well that we forget it answers the question “How can I be saved?” We
remember the story so well that we don’t notice what Jesus does with it. Hear
the story again.
A
man is on his way to Jericho. [We might have said that he is travelling from
Steinbach to Winkler.] Robbers caught him on the way, beat him up and stripped
him of his clothes, and left him for dead. Various people see him, but none of
his own people – the Jews – stops to help him. A Samaritan of all people stops
and takes care of him. [In our case, he might have been lying there yon seid, hoping for some dear Mennonite
brother to stop and whisper comforting words in his ear; but it’s one of those
despised English who stop and pick him up! Reeking of beer and smoke, this
unshaven English guy takes care of him.]
Here
again we often miss what Jesus does. The lawyer asks, “Who is my neighbour?”
Jesus responds, “In this situation, who was [this man’s] neighbour?” The lawyer
gives the answer, but he doesn’t like it. The Samaritan was. Two things happen
here: 1) Jesus identifies the lawyer with the beaten-up guy left for dead, and
2) Jesus tells him to be like “the neighbour”. Instead of, “he is your
neighbour – help him”, he says, “he is your neighbour – he helps you.”
This
double twist throws the lawyer. I admit I am not sure what to do with it.
That’s the way the parables work – Jesus tells a simple story that leaves a time
bomb in our hearts and minds, and we wait for it to explode.
The Sheep and the
Goats
We
turn to Matthew 25 and see what it tells us. I chose this passage partly to
follow on from last week, when Karen used the parable that comes just before
it. As we look at it, we discover that it presents us with similar problems as
Luke 10 does. We turn regularly to this passage to “provoke each other to good
deeds.” We read it and say, “See, you need to feed the hungry and clothe the
naked.” That’s a good lesson, but the parable has more than that going on.
First,
we note that, like the parable of the Good Samaritan, this is a parable of
salvation. Jesus begins by setting the scene in the judgment: “All the nations
will be gathered before him, and he will separate the people one from another
as a shepherd separates the sheep from the goats.” The story then describes the
basis on which people are saved or not: “Then they will go away to eternal
punishment, but the righteous to eternal life.”
Second,
we see a point peculiar to Matthew. Matthew has a theme throughout his gospel
of the way that Gentiles are first kept out of the disciples and then brought
into the church. In chapter 1, Gentiles are among the ancestors of the Messiah.
In chapter 2, the magi come to honour Jesus as king – specifically magi from
the East: Gentiles. In chapters 10 and 15, Jesus specifically limits his
mission to “the lost sheep of Israel.” Finally, in chapter 28, he gives the
disciples the commission to make disciples of “all nations” (the same phrase as
we find in this passage – all nations). “Nations” in Matthew’s language means
“Gentiles”. The Gentiles also are included in the mission of God, and here in
this parable, Jesus reminds the disciples that the judgment is not just for
Jews, but for Gentiles also.
Third,
this emphasis on the Gentiles ties in with the phrase in the parable we know
best: “the least of these, my brothers and sisters”. Jesus refers to one group
of people only as “my brothers and sisters”. These are his disciples (see Mark
3:34 and Matthew 12: 46-50). “Brothers and “Sisters” is one of the most regular
ways for NT writers to describe the church.
What
does it mean, if we read this parable to mean that the marginalized people who
need help are “my brothers and sisters”, that is, the church? What does it mean
if we are the people who need help, not the people who can give help?
Being the People
of God
This
question is the time bomb in the parables that has gone off in my mind and
heart as I worked on this sermon. Jesus identifies the lawyer as a wounded
beaten-up man who needs help. Then he identifies the church as marginalized
imprisoned people who need food and water from whoever will feed them. That in
fact is who the first century church was – a group of people who lived on the
margins of society and depended for their survival on whoever would help them.
It is clearly not who we are! We are well off, living relatively comfortable
lives. We are ready to help others in need, but we do not think of ourselves as
the people who are really in need ourselves.
Two
weeks ago, Eric Rempel spoke on the parable of the Pharisee and the Sinner. He
also had a passage of Scripture read from Revelation 3, which made me think he
was going to preach my sermon! Since he took a different direction, I can say
what I meant to say, but I also bring our attention back to Revelation 3 and
the letter to the church of Laodicea. Hear especially verses 17 and 18:
You
say, “I am rich; I have acquired wealth and do not need a thing.” But you do
not realise that you are wretched, pitiful, poor, blind and naked. I counsel
you to buy from me gold refined in the fire, so that you can become rich; and
white clothes to wear, so that you can cover your shameful nakedness; and salve
to put on your eyes, so that you can see.
John
could almost be speaking to us! We also have acquired wealth, which can lead us
to think that we do not need anything. Because we are grateful for God’s
material blessings in our lives, we respond by using our wealth to help others.
We are “the good Samaritan”; we are “the sheep who help the least of these.”
As
we have seen, then, we are the man lying in the ditch; we are the marginalized
least of these who need help. What does this reality mean for us today? How do
we live as God’s needy people?
A Hospital for
Sick People
You
have heard the analogy before – the church is a hospital for sick people, not a
museum for saints. But we conceal our hurts from each other. It may be more
blessed to give than to receive; it is also a lot easier. The fact that we are
grateful and seek to use our material blessings to help others is good. Keep
doing it! Support MCC. Volunteer for places in Steinbach that help those who
need help. God loves such responses, and we act out our love for God and for
our neighbour when we do such things.
But
God wants us to go deeper. God offers us something greater and harder and more
blessed than just the opportunity to help others out of our abundance. The
first step to discovering that blessing is admit that we are “wretched,
pitiful, poor, blind, and naked”. The first step is to admit that we are the
person lying in the ditch and we are the least of these, Jesus’ brothers and
sisters.
A
friend of mine is a pastor in the States. He has worked at implementing this
understanding within his own congregation. Here is part of his story.
Not
far from my elementary school, my friend unfolded the pages of a magazine. For
the first time, my eyes gazed at Playboy. Shortly afterward, the internet
gained popularity. And before I even understood the concept of addiction, I
developed an addiction to pornography. Years later this struggle would help
transform our church into a place where honest confession, accountability, and
repentance could take place.
Honest
about my struggles with porn and other sins, I sought accountability and
forgiveness. Since then, our church has multiplied five times over. It has
become filled with open, honest people who are begging to be held accountable
by each other. Forgiveness is triumphantly sweeping through our attendees’ lives,
and maturity is skyrocketing. How can you create a culture where individuals
desire accountability? I suggest four crucial elements:
Hate Fake Church.
Many
churches talk about being authentic. For most, it’s more of a catchphrase than
a lifestyle. Ministries where I used to work had people who sinned, of course. But
until the sin was blatantly obvious, it wasn’t really shared or dealt with.
Because, most times, the consequences for confessing sin were too costly.
…
If you desire to lead an open and honest church, begin by developing a hatred
for fake church.
Be Honest with Your
Struggles, and Teach Mercy, Publicly and Often.
It’s
risky. Dangerous. Scandalous, even. But, if you want to become a mature church
that regularly eradicates sin — those sins have to be exposed to the light.
And, bringing sin to light begins with leadership. …
Sermons
During
my sermons — in front of everyone — I will frequently mention that I have an
app on my phone that reports every website I visit to my wife and accountability
partner. Why? “So I don’t look at porn.” If saying that from the stage would
surprise your church, chances are you haven’t been very open about your own
struggles in front of your church.
…
New Guest Class
In
our welcome class for new guests, I tell them plainly, “You’ve done some pretty
terrible stuff. You’ve got awful things in your past that you are ashamed of. …
In fact, I know you’ve thought things you haven’t even told anyone about,
because it’s so bad!” At this point their eyes are wide.
I
follow up, “I know this because I’m the same way. We believe in untamed mercy
here — mercy and love that is wild and passionate. I can’t wait to find out
what you’ve done, so we can say, ‘We forgive you!’” “If you come to this
church, don’t expect perfect pastors. Expect humans who God has put in
leadership. We sin. I’ve got terrible sin in my past. And, if you ever find out
what it is, you’ve gotta forgive me too.”
…
Train Others to Share
Their Struggles, Often.
It’s
not merely the pastor who has to share, however. It’s every leader, at every
level — especially small group leaders.
Small Group Training
Small
group training is one of the best places to reiterate, again and again, that
leaders must be authentic. Teach this truth. Drive it home with stories of people
who confess and have repented.
Catchphrases
Reinforce Culture
Make
acronyms and rhymes about it.
…
And,
eventually — after repeating such phrases until you’re sick of them — others
will internalize the concepts.
…
Make Confessors
Heroes
When
people share their sin and repent, make them heroes. When you lead trainings,
tell their stories. Preach sermons, and make videos celebrating God’s work in
them! And, remember, heroes are those who admit struggle, as much as those who
overcome it.
A
few quick caveats if you plan on sharing people’s stories publicly: You must
obtain permission. … Never put someone on the spot. … And, as best as you can, choose believers who
are standing on solid ground. Don’t cause collateral damage. … While it really
is a beautiful story, often the battle is fresh and embarrassing for others. Be
careful with the how, when, and if you should share these stories.
Practice Untamed
Mercy Habitually.
If
you’re going to admit your struggles — and encourage other leaders to do the
same — the culture in your church must be able to support such a system. Lead
your church to love “untamed mercy” (which is looking forward to offering the
same radical forgiveness that God gives us).
Don’t Remove Leaders
for Sin
The
default in most churches is to fire or let go of people when they confess. Even
volunteer leaders. But, with a few exceptions, if someone is repentant why
would we remove them from their position of leadership? …
Don’t
believe the lie that leadership requires perfection. Rather promote the truth
that leadership requires regular confession and repentance.
Habitual Healing
James
5 tells us that healing comes from confessing our sin. Promote a philosophy
within your church that inspires habitual healing, rather than following the
tendency to punish those who reveal too much.
Conclusion
If
you are willing to create a culture of confession, accountability, and
repentance, holiness can rise up in any church. The only alternative is a fake
church where people hide their sins. But, it begins with leaders. It starts
with you — and your willingness to be honest.
Closing Thoughts
I have three closing thoughts as we reflect on these
parables with the church example above in mind. One, we are needy people, but
God delights in meeting our needs – and then helping others around us as they
see God at work in us. What I have been saying does not contradict the way that
we usually read these passages; rather, it deepens them. We do indeed reach out
to the marginalized and hurting of our world, but we do so because we are part
of them.
Two, my pastor friend in the States focussed on
personal and private sins – such as sexual sin. The fact is that we live in
structures that also bind us to sin. We can explore our neediness with respect
to the environment or the patterns of warfare so common in our world.
Three, it is not only sin that reveals our
brokenness and weakness. As we experience physical ailments and limitations, we
discover repeatedly our inability to deal with life. Like Paul with his “thorn
in the flesh”, we find that our human weakness is the way God’s strength is
released in us.
As we do express and accept our brokenness and
vulnerability, God brings to us those who can help us find healing, and together
we grow and mature in our faith. Who is the real Good Samaritan? My neighbour –
my friend – even, in the end, you and me. Together we learn to love God with
all our hearts. Together we receive God’s salvation and inherit eternal life.
Steinbach Mennonite Church
2 September 2018
Text
Luke 10: 25-37
The parable of
the good Samaritan
25 On one occasion an expert
in the law stood up to test Jesus. ‘Teacher,’ he asked, ‘what must I do to
inherit eternal life?’ 26 ‘What is written in the Law?’ he replied. ‘How do you read it?’ 27 He answered, ‘“Love the
Lord your God with all your heart and with all your soul and with all your
strength and with all your mind”; and, “Love your neighbour as yourself.”’ 28 ‘You have answered
correctly,’ Jesus replied. ‘Do this and you will live.’
29 But he wanted to justify
himself, so he asked Jesus, ‘And who is my neighbour?’
30 In reply Jesus
said: ‘A man was going down from Jerusalem to Jericho, when he was
attacked by robbers. They stripped him of his clothes, beat him and went away,
leaving him half-dead. 31 A priest happened to be
going down the same road, and when he saw the man, he passed by on the other
side. 32 So too, a Levite, when he
came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he
travelled, came where the man was; and when he saw him, he took pity on him.34 He went to him and
bandaged his wounds, pouring on oil and wine. Then he put the man on his own
donkey, brought him to an inn and took care of him. 35 The next day he took out
two denarii and gave them to the innkeeper. “Look after him,” he said,
“and when I return, I will reimburse you for any extra expense you may have.”
36 ‘Which of these three do
you think was a neighbour to the man who fell into the hands of robbers?’ 37 The expert in the law
replied, ‘The one who had mercy on him.’ Jesus told him, ‘Go and do likewise.’
Matthew
25: 31-46
The sheep and
the goats
31 ‘When the Son of Man comes
in his glory, and all the angels with him, he will sit on his glorious throne. 32 All the nations will be
gathered before him, and he will separate the people one from another as a
shepherd separates the sheep from the goats. 33 He will put the sheep on
his right and the goats on his left.
34 ‘Then the King will say to
those on his right, “Come, you who are blessed by my Father; take your
inheritance, the kingdom prepared for you since the creation of the world. 35 For I was hungry and you gave
me something to eat, I was thirsty and you gave me something to drink, I was a
stranger and you invited me in, 36 I needed clothes and you
clothed me, I was ill and you looked after me, I was in prison and you came to
visit me.”
37 ‘Then the righteous will
answer him, “Lord, when did we see you hungry and feed you, or thirsty and give
you something to drink?38 When did we see you a
stranger and invite you in, or needing clothes and clothe you? 39 When did we see you ill or
in prison and go to visit you?” 40 ‘The King will reply,
“Truly I tell you, whatever you did for one of the least of these brothers and
sisters of mine, you did for me.”
41 ‘Then he will say to those
on his left, “Depart from me, you who are cursed, into the eternal fire
prepared for the devil and his angels. 42 For I was hungry and you
gave me nothing to eat, I was thirsty and you gave me nothing to drink, 43 I was a stranger and you
did not invite me in, I needed clothes and you did not clothe me, I was ill and
in prison and you did not look after me.” 44 ‘They also will answer,
“Lord, when did we see you hungry or thirsty or a stranger or needing clothes
or ill or in prison, and did not help you?”
45 ‘He
will reply, “Truly I tell you, whatever you did not do for one of the least of these,
you did not do for me.” 46 ‘Then
they will go away to eternal punishment, but the righteous to eternal life.’
