Throughout Luke chapter 12, Jesus is speaking to a crowd of thousands. And all throughout this time of teaching, he has been issuing warnings. Last week we read his warnings about readiness, watchful waiting for his return, the day of judgment. The week before that we read his warnings about greed, and the danger of placing our faith in possessions and not God. In passages the lectionary skips over, Jesus has warned about the hypocrisy of the religious leaders of his time, a mismatch between their hearts and their lives, as well as a warning against worrying. All of which to say is, Jesus is speaking to the people about the perils of life in their day, their present time.

But today’s passage… well, if we weren’t moved by the warnings up until this point, Jesus is here today with words that are shocking, and which, at first glance, do not feel like good news. Someone I read this week said, “If you did a poll of people on the street, asking, Why did Jesus come into the world?, it’s a good bet none of them would say, “To burn it all down and cause division!”[i] Which is kind of what this sounds like, on first hearing. But we all use shocking language, metaphors, and turns of phrase from time to time. We do it because it feels like the most accurate way to tell the truth about our experience. Jesus is no different…

Image: "A New Command...", Public Art, Beijing, China, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=54326 [retrieved July 24, 2025]. Original source: http://www.flickr.com/photos/portablematthew/3491085679/

Every once in a while, you may have a doctor’s appointment during which your doctor will say to you, “Now, what we do is move into a time of watchful waiting.”

This usually doesn’t feel like good news. The doctor is essentially saying, “Something may be coming. Or not. We’re not sure. But we’ll watch for it, and if it comes, we’ll definitely do something. Meanwhile, there’s really nothing we can do.”

And those of us who are watchfully, and possibly, impatiently waiting, aren’t thrilled. Really? There’s NOTHING we can do while we’re waiting? Nothing but watch?

Jesus talks today of watchful waiting, but, unlike our doctors, the Great Physician’s advice is filled with actions to be taken…

Image: Lamp of Wisdom, sculpture, freestanding, Waterperry Gardens, Oxfordshire, U.K., from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=54977 [retrieved July 24, 2025]. Original source: http://www.flickr.com/photos/rowanbank/5815103193/.

…It's not unusual for people to start early, planning what they want their life to look like after they have set down their careers and callings. We get advice, sometimes from our parents, sometimes from our friends, and sometimes from people we pay for that advice. And much of that advice centers on how to save enough money—of course! So that we can enjoy our retirement. So that we can, travel, if we want. Or pursue other interests. But surely, crucially, so that we can survive—have a roof over our heads, eat and drink. Maybe even be merry. You see where I’m going with this. At first glance, it’s pretty hard to fault with the guy known as the foolish rich man, who is at the heart of the parable Jesus shares. What did he do, except the same thing most of us have been told it’s wise to do, and foolish not to do? What did he do wrong?

Image: Watts, George Frederick, 1817-1904. For He Had Great Possessions, 1894, Tate Britain, London, U.K., from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=58462 [retrieved July 24, 2025]. Original source: https://www.flickr.com/photos/oxfordshire_church_photos/413448324 - Martin Beek.

… Today the issue is: Martha is trying to prepare a meal for at least fifteen people, and she is the only one in the kitchen. She is distracted by many things—all the tasks that involves, maybe?—so she reaches out to Jesus for some help.

I think this is a familiar scenario to many of us. Whether we’re talking about memories of being the only one in the family who did the dishes/ laundry/ weeding/ you can fill in this blank; or whether we’re thinking of very current scenarios of bearing the burden of a busy household all by ourselves; or whether we are part of an overburdened committee where the 80-20 rule seems to apply (that’s when twenty percent of the people do eighty percent of the work)…Whatever your memories, whatever your current reality, many of us recognize ourselves somewhere in this picture…

Image: Pietro de Lignis (1577-1627), St. Martha tramples the dragon (1616), Public Domain, courtesy of Wikimedia Commons.

This passage has always given me anxiety. In fact, I think I’ve avoided it. I hate being unprepared… hate it. In my twenties I worked at the Harvard Community Health Plan for 3-1/2 years in a start-up health center in Braintree, Massachusetts. I was an administrative assistant and receptionist, working with people in Internal Medicine, Pediatrics, and Mental Health. It wasn’t my lifetime dream job, but I liked it, I was good at it, and I recognized the stress, both in patients and providers. I felt I had some capacity for helping to lessen that stress. At the end of that 3-1/2 years, on an impulse, I applied for a position in the Marketing Department. I would be working in the downtown Boston administrative offices, I would be traveling all over the greater Boston area, visiting large corporations like Raytheon and General Electric, and I would have a company car! I got the job, was trained, and went out into the field. And I was not prepared. I knew all about the health insurance—I had both observed it at work and participated as a member. But I did not understand sales. I did not understand that, even if our insurance probably wasn’t the best option for someone, I was still supposed to try to sell it to them. I kept getting in trouble for either trying to squeeze our model into something that people would be more comfortable with, or telling people flat out HCHP probably wasn’t the insurer for them. That’s not what a health insurance market rep is supposed to do. I put in my promised year, driving around a car that reeked of cigarettes, and then I quit and went off to try singing for a while.

I would never say I was like a lamb sent out in the midst of wolves. (I’m pretty sure it’s health insurers who are considered the wolves.) But I knew, very quickly, I was not temperamentally suited to the job, and hadn’t really been adequately prepared. But the 72 people Jesus sends into the field—not to sell, something, mind you, but to give it away, absolutely free—they are the lambs. They go without purse, or money, or shoes. They go completely vulnerable. What does it mean?

Image: Anonymous. Seventy Disciples, from a Greek manuscript, 15th century, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56197 [retrieved June 19, 2025]. Original source: https://commons.m.wikimedia.org/wiki/File:Seventy_Disciples.jpg.

Two statements stand out to me in this passage. The first is:

“For freedom Christ has set us free.”

On this week in which we approach out celebrations of July 4th, our great Independence Day, Paul’s words seem to agree with our national aims. Those inalienable rights that we believe make this nation great, the rights to life, liberty, and the pursuit of happiness. The right to free exercise of religion. The right to freedom of speech. The right to freedom of assembly. Paul brings Christ into the frame of all this—or so it may seem to us. It’s hard to find anything wrong with “For freedom Christ has set us free.”

The second statement is:

“Through love become enslaved to one another.”

Now hold on. Doesn’t that… fly in the face of the first statement? How is this freedom? It certainly doesn’t sound like freedom as described in the declaration of independence or the first or thirteenth amendments to the Constitution. What are the implications of this, for how we live our lives?

Image: Trinity Church, Boston – Cross, circa 1877, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=51526 [retrieved June 19, 2025]. Original source: Image donated by Jim Womack and Anne Richardson. This beautifully decorated kneeling stool needlework cover from Trinity Church, Boston, contains stylized flower and vine and heart motifs. The heart motif speaks to the love of Christ for the world, as he sacrificed himself on the cross in order to save others.

…Our scriptures tell a story of emancipation. Our first passage is the scene in which the God of Abraham, Isaac, and Jacob drafts Moses for the job. Moses has fled Egypt after killing a slave master who was treating the Israelites harshly. He is now living a peaceful, pastoral life in Midian, married, children probably on the way, working as shepherd for his father-in-law’s flocks and herds.

But God sees in Moses the leader needed to set God’s people free. After some hesitation, Moses accepts the challenge. God assures Moses: I will be with you. And God is with him, in the things he needs to do, in the words he needs to say, and in the journey he needs to take.

Our passage from Galatians takes place something like 1300 years later, but enslavement is still an issue, as it will continue to be for the next two thousand years. Paul, writing to the churches Galatia, first reminds them that they cannot earn the love of God, because God’s love is pure grace. The implications of this are enormous. Among other things, it means that categories of humanity—race, gender, status, for example—are no longer legitimate ways of ranking people’s worthiness. (They probably never were.) The man is not superior to the woman. The free person is not superior to the enslaved person. All are equal. All are one in the love and freedom of Christ.

These texts show us the ideal, the way things should be, much as our Constitution shows us the ideal functioning of our government and its laws. But as we are all aware, humans have a way of finding workarounds, of letting one another down, and of seeking out what will benefit them, no matter the cost to others….

Image courtesy of Vecteezy.com

…A few years ago, I compiled a list of all the different translations where ours has “advocate.” All these based on a Greek word translated a dozen different ways. I’m going to share them again here. The Spirit is:

Advocate… one who pleads our case for us.

Comforter... one who cares for us.

Companion… one who accompanies us on our journey, literally, one who breaks bread with us.

Consoler… one who dries our tears.

Counselor… one who can advise us, help us to understand. 

Friend… one who can simply be with us, who has our best interests at heart.

Guide… one who shows us the way.

Intercessor… one who conveys our needs to another.

Helper… one who lets us know we don’t have to go it alone.

Paraclete… one who comes alongside us.

Spirit of Truth… one who enlightens us, helps us to see clearly.

Strengthener… one who helps us when we feel weak.

Standby… one who is ready for duty or deployment.

All these are God’s way, Jesus’ way, of planning to remain with his disciples, even when he has returned to his home in the celestial spaces. All of these are God’s way, Jesus’ way, of planning to be with us, even now, these two-thousand years later…

Kun, Eva. Coming of the Holy Spirit, 2016, Holy Spirit Church, Veregesyhaz, Hungary. Courtesy of Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=58640 [retrieved April 24, 2025]. Original source: https://commons.wikimedia.org/wiki/File:VeresegyhazaSzentlelekFotoTalerTamas8.jpg.

It’s important to know that we Christians didn’t come up with Pentecost. Pentecost was a Jewish feast, celebrating Moses bringing the law, from the hand of God, to the people in the wilderness. Even today, my rabbi friends tell me they celebrate Pentecost/ Shavuot by studying scripture, studying Torah with friends, all night long. It’s my understand they also try to eat foods that have milk and honey in them, which means a lot of ice cream and a lot of cheesecake. Which means, this is something I would very much like to get in on.

In our passage from the Acts of the Apostles, it is Pentecost morning, and Jews are gathered in Jerusalem for that celebration. For the disciples of Jesus, the sound of the violent rush of wind has already come. The fire, tongues of flame, have descended on the disciples’ heads. And the miracle of language has happened—the disciples are suddenly able to communicate across language barriers, and all the Judeans who have gathered in Jerusalem for the Jewish observance of Pentecost, have been amazed. And, for some, skeptical—thus the crack about, “Nah they’re all just drunk on new wine.”

And then Peter steps up. He speaks to the crowd. No we are not drunk, he says. This is the moment of fulfillment of the prophecies of Joel. God is pouring out the Holy Spirit upon us all. And you see the results!

The gospel according to John is weird. It’s strange. It’s really different from the other three gospels, and that’s part of what makes it so fascinating.

For one major difference, take today’s passage. Every year, toward the conclusion of the Easter season, we hear portions of John’s gospel from chapters 14 through 17. These chapters consist almost entirely of Jesus talking to the disciples, interrupted only by a few questions here and there. Here’s the weird part, the thing that really sets it apart from the other gospels: Jesus is doing this on the night of the Last Supper, the night he is betrayed by one of his closest friends. Have a look at the gospels of Matthew, Mark, and Luke, to see how much Jesus talks to the disciples after that Last Supper. He says hardly a word, except when he’s begging them to stay awake with him in the garden.

And what is Jesus talking about (and, in chapter 17, praying about)? He’s giving these close friends instructions. He’s preparing them. He’s trying to help them to understand what life as disciples will be like, when he’s gone…

Image: Bonardi, Noel. Love one another as I have loved you, 20th c., Corsica. Courtesy of Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=54340 [retrieved April 24, 2025]. Original source: http://www.flickr.com/photos/riot/2831885038/.

…After these things, we are told, Jesus showed himself again to his disciples—his risen self. Here is how it happened: Peter decided to go fishing.

Let’s just think about that for a minute. Jesus is risen—Alleluia! But Peter is feeling the need, after the rollercoaster of Holy Week and Resurrection Sunday and beyond, to go back to something simple. Something normal. Something familiar. He tells his friends he’s going fishing. Six of them say, “We will come with you.”

This is the end of something, and it is the beginning of something. It’s possible the disciples have gone back to Galilee, to fish in familiar waters—that’s where Peter’s boat is, anyway. (The Sea of Tiberius, by the way, is the same as the Sea of Galilee.) They have gone back to the beginning, to the place where it all started. They have gotten into the boats, as was their custom, for an overnight fishing expedition…

Image: Peter Koenig, "Breakfast on the Beach," late 20th century, Parish of St. Edward, Kettering, United Kingdom. Courtesy of the Peter Winifried (Canisius) Koenig website, copyright 2020. https://www.pwkoenig.co.uk/Portfolio/breakfast-on-the-beach

We pick up this morning exactly where we left off last Sunday, the day of resurrection. The last words we heard the gospel witness were, “Mary Magdalene went and announced to the disciples, ‘I have seen the Lord,’ and she told them that he had said these things to her.” (John 20:18).

It was a moment of rejoicing! Light had come out of darkness, and life out of death. We return to the gospel story on the very same day, but now the sun has set. What has happened in these last twelve hours? Has the news of resurrection spread like the holy fire it surely is? Are the followers of Jesus swarming to the city to see with their own eyes, the wonder of the man who died, living again? Is there, at the very least, a party?

There is not. If Magdalene’s news is being shared, it’s as a furtive whisper. If Jesus’ followers are swarming anywhere, it is not here. Instead, his closest friends are hunkered down in that same upper room where they shared the Passover supper with Jesus. It is not a celebration…

Image: Christ shows himself to Thomas, Mosaic Resurrection Chapel, Washington National Cathedral, artists Rowan and Irene LeCompte. Courtesy of Art in the Christian Tradition, Vanderbilt University Divinity Library.

I want to begin with a line from the psalm we have just read together—I will say, ”This is the day that the Lord has made,” and I invite you to respond, “Let us rejoice and be glad in it!”

This is the day that the Lord has made!

Let us rejoice and be glad in it!

And that’s Easter, isn’t it? From the beautiful flowers and the exquisite music to the happy faces and the sweetness that surrounds the day, both spiritual and edible. This is a day when we are invited to immerse ourselves in joy—the greatest joy, joy based on one entirely absurd proposition: He is risen…

Image: Image: First Apostle to the Apostles, by Mary Jane Miller, Guanahato, Mexico. 2008. Courtesy of Art in the Christian Tradition, Vanderbilt University Divinity Library.

About six hundred years ago, someone had the idea to use what we call “The Last Seven Words of Christ” or “The Last Seven Words from the Cross” as the center of worship on Good Friday. These words are taken from the gospel accounts of the passion of Christ. They’re not single words, but statements. What binds them together is that they are all words spoken by Jesus during a time of prolonged suffering. Jesus is in pain when he speaks.

The service of Seven Last Words is a way to reflect on Jesus’ suffering, and perhaps, the suffering of the world around us. It may lead you to remember a time of your own suffering. No matter what you hear in these words, they are words spoken by the one who did not run from suffering, but accepted it, and tried to find connection to God in it…

Image: Icon of Crucifixion, painted in a Christian community of Syria or Egypt, ca. 1560; Courtesy of Art in the Christian Tradition, Vanderbilt University Divinity Library

We know that the most beautiful things can happen around a table.

We know that the most treacherous things can happen around a table.

Tables are where we come when we know we are welcome.

Tables are where we are required to be,

even though we suspect we might not be welcome at all.

Tables can be places where we let down our hair, metaphorically speaking,

and maybe after a nibble or two, a sip or two, start to say what is real.

Tables can be places where we are guarded, watchful, suspicious,

because we don’t feel safe in that company.

Tonight, we come to Jesus’ table, the table of the Christ…

Image: John August Swanson, “The Last Supper,” Last Supper (2009), from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56552 [retrieved April 13, 2025]. Original source: Estate of John August Swanson, https://www.johnaugustswanson.com/.

It is the first day of the week, the week that will bring Passover to Jerusalem. From the east side of town Jesus enters, riding a donkey colt, a not-even-fully-grown animal. Jesus is dressed in his usual dusty robes, hems darkened with the earth of Judea, and Galilee, and wherever his travels have taken him. He is hardly the image of a king, but here he is, being received as one. Someone put their cloak on the donkey, a makeshift saddle. People are laying their cloaks on the ground for the donkey to walk upon, a mark of respect for people who are usually much better dressed that Jesus happens to be. And there is singing—it is a joyful procession, with the sound of music in the air—the psalm we have already read together this morning:

Give thanks to the Lord, for the Lord is good;

God’s mercy endures forever!

Open for me the gates of righteousness,

I will enter them and give thanks to the Lord.

This is the day that the Lord has made;

let us rejoice and be glad in it. ~Psalm 118:1, 19, 24

The air is festive, but also, subdued. Though the people are celebrating, Jesus himself, and probably at least some of his disciples, are still remembering the anointing, which happened only last night… the fragrance of the ointment is no doubt still on his body, perhaps his robe. Everyone heard what he had to say: Mary of Bethany was anointing him for his funeral.

At the same time, on the western edge of the city, a very different parade is entering. Pontius Pilate enters the city, riding a mighty warhorse. He is at the head of of a legion of Roman soldiers. Their armor is glinting in the sunlight. They carry implements of war. There are drums.

Jesus is coming to Jerusalem to celebrate the Passover, as any devout Jew within a reasonable distance does. He is coming with friends, and probably family. Though he is aware of what awaits him this week, he comes in peace.

Pilate is also coming because of the Passover, but not to celebrate it. He’s coming to manage it, to control it. Passover commemorates the liberation of the Israelites from enslavement in Egypt. There is always a strong of insurrection in the air during the Passover celebrations. The Romans are there to show the Jews that they are large and in charge. They are making it clear: pushing back at Rome would be a fool’s errand. Pilate comes ready for war, if that’s what it takes to keep everyone in line…

Image: Copyright Kate Bowler, 2025.

This evening’s passage from the prophet Isaiah starts with a reminder:

What God has done.

In these words, directed at the Babylonian exiles, God reminds them of an earlier moment when God showed up, and God took care, and God carried God’s own people out of danger. I’m betting that you could recognize the scene that is described as the passage opens.

“Thus says the Lord, who makes a way in the sea, a path in the mighty waters” (Isaiah 43:16). When did God make a passage through the waters? Yes, absolutely—during the great exodus of God’s people from enslavement in Egypt. The people were able to cross on dry earth with the waters held back. But what happened next? The pharaoh’s soldiers followed in chariots pulled by horses, and then…

chariot and horse,

army and warrior;

they lie down; they cannot rise;

they are extinguished, quenched like a wick. ~Isaiah 43:17

God releases the waters, and the pursuing soldiers are drowned by the very seas that stood still so that God’s people could escape.

Our passage opens with a reminder of the remarkable: WHAT GOD HAS DONE.

But then the Lord says a strange thing—but don’t think about things that happened before, kiss today goodbye, and point me toward tomorrow. Now we are going to hear:

What God will do…

Image: Copyright P. Raube, 2025

It is night. A crowd is gathered in rooms illuminated by candles and oil lamps. Shadows flicker on the walls. Jesus’ disciples are there, and perhaps some of their wives. Jesus’ mother is probably there… after all, this is a celebration of her son. The host family are there, of course—the siblings Mary, and Martha, and recently raised-from-the-dead Lazarus. And Jesus—the guest of honor. Just days before this celebration the host family was in mourning—diminished by one beloved brother, wearing torn clothing as a sign of their sorrow, sitting at home with those who came to witness and participate in their grief. Lazarus was in the tomb—had been for four days. But all that changed when Jesus arrived. The one who was lost, was found. The one who was dead, is now alive.

This is a celebration! A thanksgiving dinner. The sisters of Lazarus and the man himself are filled with gratitude for his return to the land of the living. This is also the celebration of the end of the Sabbath, the sweetest day of the week, for tomorrow—the day following this dinner—Jesus will go to Jerusalem for the beginning of the Passover festival. There is every reason to celebrate this night.

Still. Many at this gathering are on edge. The mood is subdued. This is because the threats are out there, and they are getting louder and louder. For at least two years of Jesus’ ministry, there has been talk of killing him. Everyone who follows Jesus, everyone who knows him, everyone who loves him, knows that he has a target on his back…

Image: Copyright Kate Bowler, 2025.

In college I took a philosophy class that was based entirely on The Grand Inquisitor, which was a single chapter in Dostoevsky’s novel, The Brothers Karamazov. The professor was a kind and soft-spoken man, but also anxious. He had a heavy Hungarian accent, and he didn’t look particularly well—he was very pale, sort of grey in complexion. During one class, in discussing ethics, he gave an example of someone who really, really needed a pack of cigarettes, but who didn’t have any money, so, wasn’t it, really, ok that he stole a pack of cigarettes from the Star Market? Sort of a modern-day Jean Valjean, I guess. In a later class, he said, “You know, once I really, really needed a pack of cigarettes, but I didn’t have any money. So I stole a pack from the Star Market.”

He ended up taking a medical leave halfway through the course. I don’t know entirely what was going on with my professor, but I believe at least one thing that was going on was a persistent, unshakeable sense of guilt, or maybe shame. He had unfinished business of some kind…

I’m standing in the doorway of the house, looking out at my father and my brother. They are standing at the edge of the field—my brother covered in sweat, because he’s just come in from working all day, alongside the paid laborers. I can see that my father is pleading with him, leaning in towards him, reaching out his hands to gently touch him. But my brother pulls away. He is standing, stiff as a cut board. Every so often he glances over at the house. He glances over at me. His face is a map of misery.

But here I stand, a purple linen robe over my torn and tattered tunic; my father’s own heavy silver ring on my right hand, a red stone shining in the torchlight; soft calfskin slippers on my dirty feet; and a goblet of wine in my hand. It is, as yet, untouched.

My brother is flashing with anger. I am not surprised. In fact, this is the first thing that has not surprised me in the hour since I trudged up the hill to our house. My brother. I am home, and he is not pleased…

Image: P. Raube copyright 2025