Proper 19
Preaching
Preaching Luke's Gospel
A Narrative Approach
"The Spirit of the Lord is upon me because ... God has sent me to proclaim release to the captives ..." (Luke 4:18). Over and over again we have come back to this passage which Jesus read from the book of Isaiah to his hometown people in Nazareth. Luke 4:18-19 along with Mary's Magnificat (Luke 1:46-55) and Luke 7:18-23 set forth the underlying themes of Luke's Gospel. Robert Tannehill discusses the subject of "release of sins" at some length.1 He translates "release" as forgiveness. Based on this translation Tannehill proceeds to show how forgiveness of sins is a central theme of Luke's Gospel. The following stories from Luke's Gospel treat this theme: 5:17-26; 5:27-32 (cf. v. 32: "I have come to call not the righteous but sinners to repentance"); 7:36-50. Each of these stories helps to introduce the parables of the lost in Luke 15:1-10. Stories that follow Luke 15 also sing out this theme: 18:9-14; 19:1-10. Clearly the work of Jesus in releasing us from sin lies at the very heart of Luke's Gospel.
In his massive commentary on Luke Joseph Fitzmyer refers to the material that begins with Luke 15 and continues through 19:10 as the "Gospel of the Outcast." Story after story shows God's "... deliberate attempt to show ... concern for those human beings whom people tend to despise or condemn." He cites the story of the dishonest manager (16:1-8a), the dishonest judge (18:1-8), the rich man and Lazarus (16:19-31), the ten lepers (17:11-19), the Pharisee and the toll-collector (18:9-14) and the story of Zacchaeus (19:1-10) as related stories of God's concern for the outcast.2 These stories in Luke 15 are, therefore, the heart of the matter for Luke.
The material from 15:1„17:10 appears to reflect a single occasion. It begins with the murmuring of the scribes and Pharisees. This challenge of the Pharisees to the teachings of Jesus also ties this passage to many other passages in Luke. The Pharisees were always asking challenging questions trying to "catch" Jesus. They challenge him when he eats with tax collectors and sinners (see also 5:29-32); when he heals on the Sabbath (6:6-11; 13:10-17; 14:1-6); when he eats in a Pharisee's house (7:36-50; 11:37-54; 14:1-24); and when a Jewish leader asks Jesus what he must do to inherit eternal life (10:25-37; 18:18-23).
The murmuring of the scribes and Pharisees is about table fel-lowship which was a critical issue in Jesus' day. To eat with another person was a sign of deep fellowship. One only ate with a select group of properly qualified people. In the eyes of the Pharisees, however, Jesus ate with all the wrong people. That's what the Pharisees thought. It's probably also what the elder brother thought about the prodigal son. Jesus answers the charge by telling stories! He tells three stories about One who welcomes sinners and eats with them! He tells stories about God.
One of the strong themes of these three stories (including the prodigal story) is the theme of repentance. A shepherd finds the one sheep out of 100 that was lost. He decides to have a party to celebrate the joyful occasion. Jesus' closing comment on this story is: "Just so, I tell you there will be more joy in heaven over one sinner who repents than over 99 righteous persons who need no repentance." Who repented? The sheep? The only possible action in this story which could constitute repentance is the finding of the lost. Repentance, therefore, may be defined as our acceptance of being found.3
Jesus' second story underscores the same reality. The lost coin is found. That's the central thing that happens in this story. The lost coin is found. This time it is a woman who plays the role of God who rejoices when the lost is found. She throws a party. And Jesus says: "Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents." Again, there is only one action here that can be construed as repentance. The lost is found!
This theme of repentance carries over into the story of the Prodigal Son. Though this story is appointed for next week it is difficult not to connect it to the stories that precede it. We'll have more to say on the Prodigal Son in the next chapter, however. It is Kenneth Bailey's conviction that one of the purposes of these back-to-back-to-back stories is to give a new definition of repentance. He maintains that the rabbis of Jesus' day understood repentance to have three components: 1) Confession of sin. 2) Compensation for the evil done. 3) Sincerity in keeping the law previously broken.4 Bailey goes on to say that the Prodigal Son intended to carry out this threefold model of repentance. When this young man "came to himself" he decided that his best course of action was to return home. Upon his arrival at home he would make a confession of his sins: "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son...." That's the first stage of repentance.
The second thing the son would do on his arrival home is to make clear his plan for compensation for the evil he has done. "Treat me as one of your hired hands." Bailey argues that in its Middle Eastern context this can only mean that the son has come up with a plan for compensation. He will become a hired worker and pay off his debts! Then he can be a son again! That's the second stage of repentance.
The third stage of repentance is implied in the attitude of the Prodigal. He would, in sincerity, throw himself on his father's mercy and plan to work off his debts. So far, so good. So far, this is a traditional story of the need for repentance. BUT! The son hardly got a chance to make his speech. His father ran out and em-braced him before he could get a word out of his mouth. The lost was found! The dead was alive (15:24)! The son realized what had happened to him in this incredible moment of grace. He was found. He was a son again. He was alive again. He threw away his traditional plan of repentance. He didn't need it! All he said now was: "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son" (15:21).
This prayer of repentance only acknowledges that he was lost. There is no compensation plan now. He won't have to pay off his debts by being a hired hand! He won't have to earn his place at the Father's table. The Father has welcomed him home and restored him to sonship. Let's have a party! That's the kind of God that the God of Jesus is. God throws a party when lost sinners are found.
Homiletical Directions
We have mentioned above a number of passages that are related to these three stories of repentance and forgiveness. These passages suggest many narrative connections that can be made by connecting the stories in Luke 15 with other Lukan stories. We will confine our remarks for preaching to a sermon with the theme of repentance which makes use of the three stories of the lost being found in this chapter of Luke. The material for such a sermon is given above.
There is a variety of ways that you may choose to set the context for the stories appointed for this week. Having set the context for these stories, tell them one by one with a focus on repentance. It is clear in the stories of the lost sheep and the lost coin that the repen-tance which God celebrates in heaven is quite different than either rabbinic or contemporary notions of repentance. What happens in these stories is that the lost is found. That's how repentance is defined in these stories. Repentance is our acceptance of the reality that God has found us in Jesus Christ. This means, of course, that we acknowledge our own "lostness."
The Prodigal Son story needs to be told with more breadth than the sheep and the coin stories. Keep the focus on repentance. Use Bailey's rabbinic definition of repentance to contrast with what happens in this story as we have recounted above. The Prodigal experienced the incredible power of grace in this story. He ex-perienced the forgiveness of his sins. His father announced: "Quickly, bring out a robe „ the best one „ and put it on him; put a ring on his finger and sandals on his feet. And get the fatted calf and kill it, and let us eat and celebrate; for this son of mine was dead and is alive again; he was lost and is found!" (15:22-24). The father's announcement changed everything for the Prodigal! He was alive again. The lost had been found. In light of his acceptance, he repented. He acknowledged that he was lost. He celebrated that he was found. God throws a party when lost sinners repent!
After telling these three stories with a focus on repentance we need to call upon our hearers to think over their own lostness. Do this in some concrete way in the midst of the sermon. A time of silence to think about lostness. A sheet of paper provided to write down a few thoughts. A sentence prayer composed by each hearer which speaks to God of lostness. Part of the reality of repentance in the Bible stories in Luke 15 is the recognition of our lost condition.
After this time of personal reflection it is time to announce the gospel word. The stories themselves give us the language to speak for God. The God of Jesus says to lost persons today through these stories: "I have come to find those dead in sin. I have come to find the lost. I have come to find you, just you! When I find you my heart overflows with joy. When the lost are found everyone in heaven gathers for a party."
We hope it is Party Sunday in your church. Party Sunday is the day of Eucharist! "Join me at my table," the God of Jesus says. "Join me at this mealtime-party. Let us eat and celebrate. This is still the place on earth that I 'welcome sinners and eat with them.' "
P.S.: What might it do for our evangelism efforts if people knew that our church is a church that throws a party whenever the lost are found?
____________
1.aRobert C. Tannehill, The Narrative Unity of Luke-Acts, Volume One (Philadelphia: Fortress Press, 1986), pp. 103-109.
2.aJoseph Fitzmyer, The Gospel According to Luke, X-XXIV (New York: Doubleday, 1985), p. 1072.
3.aI am indebted to Kenneth E. Bailey's book, Finding the Lost: Cultural Keys to Luke 15 (St. Louis: Concordia, 1992), for its discussion of repentance in the Luke 15 stories. I highly recommend this book for its incredible insights into this Lukan chapter.
4.aIbid., p. 138.
In his massive commentary on Luke Joseph Fitzmyer refers to the material that begins with Luke 15 and continues through 19:10 as the "Gospel of the Outcast." Story after story shows God's "... deliberate attempt to show ... concern for those human beings whom people tend to despise or condemn." He cites the story of the dishonest manager (16:1-8a), the dishonest judge (18:1-8), the rich man and Lazarus (16:19-31), the ten lepers (17:11-19), the Pharisee and the toll-collector (18:9-14) and the story of Zacchaeus (19:1-10) as related stories of God's concern for the outcast.2 These stories in Luke 15 are, therefore, the heart of the matter for Luke.
The material from 15:1„17:10 appears to reflect a single occasion. It begins with the murmuring of the scribes and Pharisees. This challenge of the Pharisees to the teachings of Jesus also ties this passage to many other passages in Luke. The Pharisees were always asking challenging questions trying to "catch" Jesus. They challenge him when he eats with tax collectors and sinners (see also 5:29-32); when he heals on the Sabbath (6:6-11; 13:10-17; 14:1-6); when he eats in a Pharisee's house (7:36-50; 11:37-54; 14:1-24); and when a Jewish leader asks Jesus what he must do to inherit eternal life (10:25-37; 18:18-23).
The murmuring of the scribes and Pharisees is about table fel-lowship which was a critical issue in Jesus' day. To eat with another person was a sign of deep fellowship. One only ate with a select group of properly qualified people. In the eyes of the Pharisees, however, Jesus ate with all the wrong people. That's what the Pharisees thought. It's probably also what the elder brother thought about the prodigal son. Jesus answers the charge by telling stories! He tells three stories about One who welcomes sinners and eats with them! He tells stories about God.
One of the strong themes of these three stories (including the prodigal story) is the theme of repentance. A shepherd finds the one sheep out of 100 that was lost. He decides to have a party to celebrate the joyful occasion. Jesus' closing comment on this story is: "Just so, I tell you there will be more joy in heaven over one sinner who repents than over 99 righteous persons who need no repentance." Who repented? The sheep? The only possible action in this story which could constitute repentance is the finding of the lost. Repentance, therefore, may be defined as our acceptance of being found.3
Jesus' second story underscores the same reality. The lost coin is found. That's the central thing that happens in this story. The lost coin is found. This time it is a woman who plays the role of God who rejoices when the lost is found. She throws a party. And Jesus says: "Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents." Again, there is only one action here that can be construed as repentance. The lost is found!
This theme of repentance carries over into the story of the Prodigal Son. Though this story is appointed for next week it is difficult not to connect it to the stories that precede it. We'll have more to say on the Prodigal Son in the next chapter, however. It is Kenneth Bailey's conviction that one of the purposes of these back-to-back-to-back stories is to give a new definition of repentance. He maintains that the rabbis of Jesus' day understood repentance to have three components: 1) Confession of sin. 2) Compensation for the evil done. 3) Sincerity in keeping the law previously broken.4 Bailey goes on to say that the Prodigal Son intended to carry out this threefold model of repentance. When this young man "came to himself" he decided that his best course of action was to return home. Upon his arrival at home he would make a confession of his sins: "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son...." That's the first stage of repentance.
The second thing the son would do on his arrival home is to make clear his plan for compensation for the evil he has done. "Treat me as one of your hired hands." Bailey argues that in its Middle Eastern context this can only mean that the son has come up with a plan for compensation. He will become a hired worker and pay off his debts! Then he can be a son again! That's the second stage of repentance.
The third stage of repentance is implied in the attitude of the Prodigal. He would, in sincerity, throw himself on his father's mercy and plan to work off his debts. So far, so good. So far, this is a traditional story of the need for repentance. BUT! The son hardly got a chance to make his speech. His father ran out and em-braced him before he could get a word out of his mouth. The lost was found! The dead was alive (15:24)! The son realized what had happened to him in this incredible moment of grace. He was found. He was a son again. He was alive again. He threw away his traditional plan of repentance. He didn't need it! All he said now was: "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son" (15:21).
This prayer of repentance only acknowledges that he was lost. There is no compensation plan now. He won't have to pay off his debts by being a hired hand! He won't have to earn his place at the Father's table. The Father has welcomed him home and restored him to sonship. Let's have a party! That's the kind of God that the God of Jesus is. God throws a party when lost sinners are found.
Homiletical Directions
We have mentioned above a number of passages that are related to these three stories of repentance and forgiveness. These passages suggest many narrative connections that can be made by connecting the stories in Luke 15 with other Lukan stories. We will confine our remarks for preaching to a sermon with the theme of repentance which makes use of the three stories of the lost being found in this chapter of Luke. The material for such a sermon is given above.
There is a variety of ways that you may choose to set the context for the stories appointed for this week. Having set the context for these stories, tell them one by one with a focus on repentance. It is clear in the stories of the lost sheep and the lost coin that the repen-tance which God celebrates in heaven is quite different than either rabbinic or contemporary notions of repentance. What happens in these stories is that the lost is found. That's how repentance is defined in these stories. Repentance is our acceptance of the reality that God has found us in Jesus Christ. This means, of course, that we acknowledge our own "lostness."
The Prodigal Son story needs to be told with more breadth than the sheep and the coin stories. Keep the focus on repentance. Use Bailey's rabbinic definition of repentance to contrast with what happens in this story as we have recounted above. The Prodigal experienced the incredible power of grace in this story. He ex-perienced the forgiveness of his sins. His father announced: "Quickly, bring out a robe „ the best one „ and put it on him; put a ring on his finger and sandals on his feet. And get the fatted calf and kill it, and let us eat and celebrate; for this son of mine was dead and is alive again; he was lost and is found!" (15:22-24). The father's announcement changed everything for the Prodigal! He was alive again. The lost had been found. In light of his acceptance, he repented. He acknowledged that he was lost. He celebrated that he was found. God throws a party when lost sinners repent!
After telling these three stories with a focus on repentance we need to call upon our hearers to think over their own lostness. Do this in some concrete way in the midst of the sermon. A time of silence to think about lostness. A sheet of paper provided to write down a few thoughts. A sentence prayer composed by each hearer which speaks to God of lostness. Part of the reality of repentance in the Bible stories in Luke 15 is the recognition of our lost condition.
After this time of personal reflection it is time to announce the gospel word. The stories themselves give us the language to speak for God. The God of Jesus says to lost persons today through these stories: "I have come to find those dead in sin. I have come to find the lost. I have come to find you, just you! When I find you my heart overflows with joy. When the lost are found everyone in heaven gathers for a party."
We hope it is Party Sunday in your church. Party Sunday is the day of Eucharist! "Join me at my table," the God of Jesus says. "Join me at this mealtime-party. Let us eat and celebrate. This is still the place on earth that I 'welcome sinners and eat with them.' "
P.S.: What might it do for our evangelism efforts if people knew that our church is a church that throws a party whenever the lost are found?
____________
1.aRobert C. Tannehill, The Narrative Unity of Luke-Acts, Volume One (Philadelphia: Fortress Press, 1986), pp. 103-109.
2.aJoseph Fitzmyer, The Gospel According to Luke, X-XXIV (New York: Doubleday, 1985), p. 1072.
3.aI am indebted to Kenneth E. Bailey's book, Finding the Lost: Cultural Keys to Luke 15 (St. Louis: Concordia, 1992), for its discussion of repentance in the Luke 15 stories. I highly recommend this book for its incredible insights into this Lukan chapter.
4.aIbid., p. 138.
