Showing items filed under “The Rev. David Stangebye Houk”

Getting Ready for Sunday

October 30, 2016: Proper 26, Year C

Luke 19:1–10

[Jesus] entered Jericho and was passing through. And there was a man named Zacchaeus; he was a chief tax collector, and rich. And he sought to see who Jesus was, but could not, on account of the crowd, because he was small of stature. So he ran on ahead and climbed up into a sycamore tree to see him, for he was to pass that way. And when Jesus came to the place, he looked up and said to him, “Zacchaeus, make haste and come down; for I must stay at your house today.” So he made haste and came down, and received him joyfully. And when they saw it they all murmured, “He has gone in to be the guest of a man who is a sinner.” And Zacchaeus stood and said to the Lord, “behold, Lord, the half of my goods I give to the poor; and if I havedefrauded anyone of anything, I restore it fourfold.” And Jesus said to him, “today salvation has come to this house, since he also is a son of Abraham. For the Son of man came to seek and to save the lost.” 

Have you ever noticed how Jesus had a hard time getting on with the good guys? The Pharisees, the devoted, the “churchgoers” of the first century—these are the ones who are usually scandalized by Jesus and his teaching. And this is especially so when he is rubbing shoulders with “the wrong kind of people” such as sinners, prostitutes and tax collectors. 

In first century Palestine, tax collectors were especially “the wrong kind of people.” They worked for Rome, collecting revenue for the occupying political power. Devout Jews believed it was Rome that was holding back the Kingdom of God, that time in which the Messiah would restore home rule to sons of Abraham and reinstate the Golden Age of King David. Tax collectors were therefore seen as traitors. They were in league with the enemy.

Moreover, tax collectors were known for being “ethically challenged,” unscrupulous in their collections. Besides the money they got for Rome, they would overcharge (or “round up” we might say) thereby padding their own pockets. In a number of ways tax-collectors were getting rich off the oppression of their kinsmen.

Just as the good guys didn’t eat with Romans or other Gentiles, this being considered unkosher —literally, “not clean”— Pharisees and other observant Jews would not eat with tax collectors, since they were considered even worse than the pagans. But Jesus wants to have a meal with this notorious character named Zacchaeus. Christ doesn’t care that the man is unclean, doesn’t mind what his sins may be. He bids him, “Zacchaeus, make haste and come down; for I must stay at your house today,” all of this showing that Jesus is actually a friend of sinners, and is not at all ashamed to be seen with folks even as notorious as Zacchaeus. 

What is the effect? As the feast, the party, ensues, Zacchaeus is transformed by Jesus’ mercy and love. Zacchaeus’ heart overflows in generosity and a desire to restore his ill-gotten gain, all of this happening without coercion or a call to repent! Apparently, Jesus didn’t have to tell Zacchaeus what a scoundrel he was; he just let his heart go out to him. And maybe that’s only way true transformation can happen.

We can apply this Gospel story in two ways. First, we can let it speak to ourselves. Secondly, it can influence the way we interact with those “sinners” we meet each and every day. 

First, we are all tempted to think—probably somewhere below our consciousness—“God would love me more if I were a better person: if I cleaned up my act, if I went to church more, if I more earnestly resolved to give my entire life to him.” This passage tells us that it actually goes the other way round. It is Jesus’ love and acceptance that transforms us. We don’t fix ourselves. Rather, it is his embrace, his mercy, his friendship that makes the difference. No amount of work or willpower can transform the human heart—only love can do it! The bottom line is that Jesus loves us not as we ought to be but as we are. And it is in experiencing this love, or what Christians call “grace,” that we are transformed in ways that are otherwise impossible. 

Regarding the “sinners” we meet, we would do well to follow Jesus’ lead. Sure, there are times and places to call others to repentance. But sometimes Christians fall into the trap of thinking that they are the good guys, and that it is the job of the good guys to convince “the wrong kind of people” how bad they are! How crazy is that?  

Perhaps it would go better if we reached out to others the way Jesus reached out to Zacchaeus: freely, without condition, willing to be friends with the kinds of folk who would shock our churchgoing friends. Maybe we don’t need to point out how people are doing it wrong, and focus more on Jesus’ way of doing it right: accepting, including, befriending people as they are. And maybe that kind of love, Jesus’ kind of love, that will have a transforming effect.

Getting Ready for Sunday

By the Rev. David Stangebye Houk, Rector of St. John’s Episcopal Church, Dallas, Texas

January 24, 2016: Epiphany 3, Year C

The Rev’d David Stangebye Houk, Rector of St. John’s Episcopal Church, Dallas, Texas

January 24, 2016: Epiphany 3, Year C

 

BCP lectionary

RCL lectionary:

Nehemiah 8:2–10

Ezra the priest brought the law before the assembly, both men and women and all who could hear with understanding, on the first day of the seventh month. And he read from it facing the square before the Water Gate from early morning until midday, in the presence of the men and the women and those who could understand; and the ears of all the people were attentive to the book of the law. And Ezra the scribe stood on a wooden pulpit which they had made for the purpose; and beside him stood six elders Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah on his right hand; and seven others Pedaiah, Mishael, Malchijah, Hashum, Hashbaddanah, Zechariah, and Meshullam on his left hand. And Ezra opened the book in the sight of all the people, for he was above all the people; and when he opened it all the people stood. And Ezra blessed the Lord, the great God; and all the people answered, “Amen, Amen,” lifting up their hands; and they bowed their heads and worshiped the Lord with their faces to the ground. Also Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah the Levites helped the people to understand the law, while the people remained in their places. And they read from the book, from the law of God, clearly; and they gave the sense, so that the people understood the reading. And Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people said to all the people, “This day is holy to the Lord your God; do not mourn or weep.” For all the people wept when they heard the words of the law. Then he said to them, “Go your way, eat the fat and drink sweet wine and send portions to him for whom nothing is prepared; for this day is holy to our Lord; and do not be grieved, for the joy of the Lord is your strength.”

Nehemiah 8:1–3, 5–6, 8–10      

All the people of Israel gathered together into the square before the Water Gate. They told the scribe Ezra to bring the book of the law of Moses, which the Lord had given to Israel. Accordingly, the priest Ezra brought the law before the assembly, both men and women and all who could hear with understanding. This was on the first day of the seventh month. He read from it facing the square before the Water Gate from early morning until midday, in the presence of the men and the women and those who could understand; and the ears of all the people were attentive to the book of the law. And Ezra opened the book in the sight of all the people, for he was standing above all the people; and when he opened it, all the people stood up. Then Ezra blessed the Lord, the great God, and all the people answered, “Amen, Amen,” lifting up their hands. Then they bowed their heads and worshiped the Lord with their faces to the ground. So they read from the book, from the law of God, with interpretation. They gave the sense, so that the people understood the reading.

And Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people said to all the people, “This day is holy to the Lord your God; do not mourn or weep.” For all the people wept when they heard the words of the law. Then he said to them, “Go your way, eat the fat and drink sweet wine and send portions of them to those for whom nothing is prepared, for this day is holy to our Lord; and do not be grieved, for the joy of the Lord is your strength.”

The book of Nehemiah, along with its companion volume, Ezra, tells the story of the Jews’ return from exile in Babylon and Persia. Jerusalem had been sacked by the Babylonians in 586 bc: the city walls were destroyed, the temple burned to the ground, and the inhabitants of Judah (at least the best and the brightest) were carried away to Babylon. In 539 bc King Cyrus of Persia defeated the Babylonians and took over the empire. Soon after, Cyrus allowed the Jews to return to their homeland, and the book of Ezra tells of the return of the first exiles and the rebuilding of the temple in Jerusalem.

Nehemiah begins in the Persian capital of Susa, where Nehemiah serves as cupbearer to King Artaxerxes I. Nehemiah receives a grim report that the returned exiles lie in “great trouble and shame” (Neh 1:3) as the local inhabitants—those who have moved into the land during Judah’s displacement—show open hostility to their return. Most alarmingly, Jerusalem’s wall still lay in ruins, leaving the people and the newly rebuilt temple incredibly vulnerable. In “the twentieth year of King Artaxerxes” (445 bc) Nehemiah receives letters and resources from Artaxerxes as he travels to Jerusalem to commandeer the rebuilding of the wall and to serve as governor of the territory. The wall is rebuilt, but through great difficulty and opposition in the face of Judah’s enemies.

This sets the stage for the important eighth chapter of Nehemiah in which Ezra the priest and scribe, “skilled in the Law of Moses” (Ezra 7:6), leads the people of Jerusalem in a covenant-renewal ceremony that follows the completion of the city walls. It is “all hands on deck” as “men and women and all who could understand what they heard” (Neh 8:2) listen attentively to the reading of the Torah from early morning till afternoon. More than reading, however, Ezra and them Levites attending him also teach the people by providing necessary interpretation and commentary from time to time: “They read from the book, from the law of God, clearly; and they gave the sense, so that the people understood the reading.” (Neh 8:8)

As Jerusalem listens to the reading of sacred Scripture, the people mourn and weep. (Neh 8:9) Perhaps some were moved by the stories of creation, the calling of Abraham, the Joseph saga, the exodus from Egypt and the giving of the Mosaic law. Certainly, there was a sense of their having fallen terribly short of God’s good purposes for them, individually and as a nation, and a heartfelt sense of repentance for the shortcomings and sins that resulted in Judah’s exile and captivity.

When Nehemiah and Ezra see the people so moved with contrition, however, they declare that the day is holy to the Lord. (Neh 8:9–10) Judah must not mourn, for even when God’s people have been faithless, God himself is faithful to rescue and redeem and restore. The fact that they are back in Jerusalem, the temple rebuilt, the walls restored—through “many dangers, toils, and snares”—is a humbling reminder that God’s favor rests on his people and is still working for their good. Joy is the final word on this day of this covenant renewal. The people are commanded to celebrate: to eat, drink, and realize that it is their relationship with a gracious God that is the basis of their joy.

There is much about this passage that is instructive about Christian worship, particularly the role of the Word of God in the liturgy. It has been said that the preacher’s job is to “afflict the comfortable and comfort the afflicted,” and this passage shows us the important role Ezra and the Levites played as they labored to ensure that the sacred text was intelligible to their audience and that the people’s contrition led to an experience of grace and renewed joy in God’s presence. Likewise, the preacher’s job is incredibly important in allowing Scripture to speak to the hearts of men and women, and then helping those hearts take their next steps of growth in faith, hope, and love. It is important to remember, as we see in this passage, that the power to affect and transform the human heart comes from Spirit-inspired Scripture itself; the preacher is only a channel, a conduit, of the Spirit’s work in this miraculous enterprise.

 

 

 

This is a blog of essays meant to prepare parishioners for an upcoming Sunday reading.