Proper 14
Preaching
Preaching Luke's Gospel
A Narrative Approach
This week's text begins with a clear statement of the Gospel message. "Do not be afraid ... for it is your Father's good pleasure to give you the kingdom." There need be no cause of anxiety for disciples of Jesus when they trust that the kingdom has been given them. It has come freely. It is a gift. Life has a new and secure foundation. David Tiede refers to this verse as the theme of the entire section from 12:1„13:21.
The theme of possessions which was present in last week's assigned text (12:13-21) is picked up again. Possessions are to be sold. The kingdom given to us, the kingdom we are to desire with our heart above all things (12:31), is to be our priceless treasure. And then, suddenly, Luke plunges us into eschatological imagery.
At 12:35 Jesus moves into eschatological exhortation without indication of a break. This is understandable in light of indications elsewhere that detachment from possessions and from cares of daily life is an important part of readiness for the coming of the Son of Man which Jesus wishes to see in his disciples ... The eschatological instruction in 12:35-48 is ... concerned solely with the meaning of the Lord's return for his servants who are charged with responsibilities.1
The story told in 12:35-40 is a story told to convey the need of a state of watchfulness for the return of the master. Those who are awake at his coming will share in the eschatological feast. At this feast the master (Jesus) will serve them! This is a gracious kingdom, indeed. Images of the eschatological banquet are present elsewhere in the Travel Narrative: 13:20-30; 14:15-24 (which are not part of the Lukan pericopes); 15:22-32.
A parallel story to 12:35-40 may be found at the very end of the Travel Narrative: 19:12-27. Both stories deal with that which should occupy the servants while they wait for the master's return. That which should occupy them is nothing unworldly and spiritual. They are to be busy with their daily tasks. They are to keep watch. They are to invest wisely. They are to be about the business of faithful living on earth.
Luke 19:12-27, a text not appointed in the Lukan year, is im-portant not only for its parallel message to this week's text. These verses are very important as well because they are the closing words of the Travel Narrative. Jesus has drawn nigh to his destination throughout the Travel Narrative, Jerusalem (19:11). The disciples are excited! Now the king will ascend his throne. Now the promised Messiah will begin his rule. Now the glory will break forth upon them. Jesus' story pulls the rug out from under such expectations.
... Jesus' parable supplies a complex corrective to such expectations by indicating that (a) harsh opposition still lies ahead in the coming of the kingdom, (b) the judgment which will come with the kingdom could be fearsome, and (c) those who are faithful servants and disciples have important responsibilities in the meantime.2
In other words, this story also demystifies the coming of the kingdom. The kingdom has come. It is the Father's good pleasure to give us this gift. The kingdom is coming. Those gifted with the kingdom have responsibilities here on earth as they await the fulfillment of what has been promised.
Tannehill points out that there are three major eschatological teaching sections in Luke's Gospel: 12:35-48; 17:22-30 (not ap-pointed in the Lukan year) and 21:34-36 which is part of the text appointed for the First Sunday in Advent. Each story underscores the reality that we humans do not know the day or the hour of the final coming of the kingdom. See 12:40; 17:22-24; 21:34. The message of this variety of eschatological stories is consistent. We do not know the day or the hour, but we do know that we are to be about our earthly tasks as we await the final day.
Homiletical Directions
We have a lot of stories to tell this week concerning the coming of the kingdom. Let's start out, however, with the best news about the kingdom. Let's start out with a word of proclamation. "God's word to you today, my friends, is gracious. 'It is my good pleasure to give you the kingdom,' God says to us in today's text. 'I gave you the kingdom in your baptism. I renew my kingdom promise each time you come to my table. It is my good pleasure to give you the kingdom.' "
Verses 35-40 (we can also use verses 41-48) tell a story about the final coming of the kingdom. Even as we revel in God's gift of the kingdom we wonder about how the promise will come out. When will God's kingdom come for good? When will God's will be done on earth as it is in heaven? And what are we to be doing on earth as we await the fulfillment of God's kingdom promise? These are the questions which the stories we have looked at address.
Having made the proclamation and asked the question, our sermon can turn to story telling. Luke tells a number of stories that deal with these very practical questions of kingdom faith. The story in today's assigned text can be told along with the story in verses 41-48. You may also tell the story in 17:22-30 and 19:12-27. None of these stories is appointed for the Lukan year.
Our sermon structure so far is simple. Make the proclamation from 12:32. Raise the questions about the final coming of the king-dom and the nature of our kingdom life on earth. Tell one to four of the stories we have suggested as a way of answering the ques-tions. Two dominant realities emerge from this story telling. One reality is that we don't know the day or the hour of the final coming of the kingdom. The stories make this clear. The unknown kingdom hour secures the fact that the kingdom is ours as gift. If we knew the day and the hour we would surely get prepared. We could spend our last year, or month, or week before the kingdom dawns by getting our life in perfect order. When the king comes we would be ready! We would be prepared. And none of us would be saved! If we knew the day and the hour we would make the mistake of thinking that we could make ourselves kingdom-ready. We would rely, that is, on our good works. And no one would be saved. The kingdom comes by grace. "It is my good pleasure to give you the kingdom." That's the gospel promise. The unknown character of the kingdom hour forces us to rely on God's kingdom gift alone as our means of preparation!
The second reality that emerges from this story telling is that we know what to do until the kingdom comes. We are to gird up our loins and keep our lamps burning for the return of the master. We are to stay awake (12:35-40). We are to be faithful stewards of what God has given us. See 12:41-48; 19:12-27. This comes very close to Martin Luther's doctrine of vocation. God has put us in many stations in life. We are parents, children, aunts, uncles, work-ers, citizens, inhabitants of God's earth. These are the places where we live out our kingdom lives. We stay awake. We remain faithful. We use our God-given gifts in service of neighbor, nation, and world. That's what kingdom people do until God's final kingdom comes.
We know what kingdom people are to do. But let's not end on that note. Let's end the sermon on the grace note with which we began. "Do not be afraid ... for it is your Father's good pleasure to give you the kingdom." You are kingdom people! Be kingdom people!
____________
1.aRobert C. Tannehill, The Narrative Unity of Luke-Acts, Volume One (Phila-delphia: Fortress Press, 1986), pp. 248-249.
2.aDavid L. Tiede, Luke: Augsburg Commentary on the New Testament (Minne-apolis: Augsburg, 1988), p. 322.
The theme of possessions which was present in last week's assigned text (12:13-21) is picked up again. Possessions are to be sold. The kingdom given to us, the kingdom we are to desire with our heart above all things (12:31), is to be our priceless treasure. And then, suddenly, Luke plunges us into eschatological imagery.
At 12:35 Jesus moves into eschatological exhortation without indication of a break. This is understandable in light of indications elsewhere that detachment from possessions and from cares of daily life is an important part of readiness for the coming of the Son of Man which Jesus wishes to see in his disciples ... The eschatological instruction in 12:35-48 is ... concerned solely with the meaning of the Lord's return for his servants who are charged with responsibilities.1
The story told in 12:35-40 is a story told to convey the need of a state of watchfulness for the return of the master. Those who are awake at his coming will share in the eschatological feast. At this feast the master (Jesus) will serve them! This is a gracious kingdom, indeed. Images of the eschatological banquet are present elsewhere in the Travel Narrative: 13:20-30; 14:15-24 (which are not part of the Lukan pericopes); 15:22-32.
A parallel story to 12:35-40 may be found at the very end of the Travel Narrative: 19:12-27. Both stories deal with that which should occupy the servants while they wait for the master's return. That which should occupy them is nothing unworldly and spiritual. They are to be busy with their daily tasks. They are to keep watch. They are to invest wisely. They are to be about the business of faithful living on earth.
Luke 19:12-27, a text not appointed in the Lukan year, is im-portant not only for its parallel message to this week's text. These verses are very important as well because they are the closing words of the Travel Narrative. Jesus has drawn nigh to his destination throughout the Travel Narrative, Jerusalem (19:11). The disciples are excited! Now the king will ascend his throne. Now the promised Messiah will begin his rule. Now the glory will break forth upon them. Jesus' story pulls the rug out from under such expectations.
... Jesus' parable supplies a complex corrective to such expectations by indicating that (a) harsh opposition still lies ahead in the coming of the kingdom, (b) the judgment which will come with the kingdom could be fearsome, and (c) those who are faithful servants and disciples have important responsibilities in the meantime.2
In other words, this story also demystifies the coming of the kingdom. The kingdom has come. It is the Father's good pleasure to give us this gift. The kingdom is coming. Those gifted with the kingdom have responsibilities here on earth as they await the fulfillment of what has been promised.
Tannehill points out that there are three major eschatological teaching sections in Luke's Gospel: 12:35-48; 17:22-30 (not ap-pointed in the Lukan year) and 21:34-36 which is part of the text appointed for the First Sunday in Advent. Each story underscores the reality that we humans do not know the day or the hour of the final coming of the kingdom. See 12:40; 17:22-24; 21:34. The message of this variety of eschatological stories is consistent. We do not know the day or the hour, but we do know that we are to be about our earthly tasks as we await the final day.
Homiletical Directions
We have a lot of stories to tell this week concerning the coming of the kingdom. Let's start out, however, with the best news about the kingdom. Let's start out with a word of proclamation. "God's word to you today, my friends, is gracious. 'It is my good pleasure to give you the kingdom,' God says to us in today's text. 'I gave you the kingdom in your baptism. I renew my kingdom promise each time you come to my table. It is my good pleasure to give you the kingdom.' "
Verses 35-40 (we can also use verses 41-48) tell a story about the final coming of the kingdom. Even as we revel in God's gift of the kingdom we wonder about how the promise will come out. When will God's kingdom come for good? When will God's will be done on earth as it is in heaven? And what are we to be doing on earth as we await the fulfillment of God's kingdom promise? These are the questions which the stories we have looked at address.
Having made the proclamation and asked the question, our sermon can turn to story telling. Luke tells a number of stories that deal with these very practical questions of kingdom faith. The story in today's assigned text can be told along with the story in verses 41-48. You may also tell the story in 17:22-30 and 19:12-27. None of these stories is appointed for the Lukan year.
Our sermon structure so far is simple. Make the proclamation from 12:32. Raise the questions about the final coming of the king-dom and the nature of our kingdom life on earth. Tell one to four of the stories we have suggested as a way of answering the ques-tions. Two dominant realities emerge from this story telling. One reality is that we don't know the day or the hour of the final coming of the kingdom. The stories make this clear. The unknown kingdom hour secures the fact that the kingdom is ours as gift. If we knew the day and the hour we would surely get prepared. We could spend our last year, or month, or week before the kingdom dawns by getting our life in perfect order. When the king comes we would be ready! We would be prepared. And none of us would be saved! If we knew the day and the hour we would make the mistake of thinking that we could make ourselves kingdom-ready. We would rely, that is, on our good works. And no one would be saved. The kingdom comes by grace. "It is my good pleasure to give you the kingdom." That's the gospel promise. The unknown character of the kingdom hour forces us to rely on God's kingdom gift alone as our means of preparation!
The second reality that emerges from this story telling is that we know what to do until the kingdom comes. We are to gird up our loins and keep our lamps burning for the return of the master. We are to stay awake (12:35-40). We are to be faithful stewards of what God has given us. See 12:41-48; 19:12-27. This comes very close to Martin Luther's doctrine of vocation. God has put us in many stations in life. We are parents, children, aunts, uncles, work-ers, citizens, inhabitants of God's earth. These are the places where we live out our kingdom lives. We stay awake. We remain faithful. We use our God-given gifts in service of neighbor, nation, and world. That's what kingdom people do until God's final kingdom comes.
We know what kingdom people are to do. But let's not end on that note. Let's end the sermon on the grace note with which we began. "Do not be afraid ... for it is your Father's good pleasure to give you the kingdom." You are kingdom people! Be kingdom people!
____________
1.aRobert C. Tannehill, The Narrative Unity of Luke-Acts, Volume One (Phila-delphia: Fortress Press, 1986), pp. 248-249.
2.aDavid L. Tiede, Luke: Augsburg Commentary on the New Testament (Minne-apolis: Augsburg, 1988), p. 322.
