1. Prayer. Prayer is mentioned all through the Bible. In fact, with 254 individual uses of the word, prayer is mentioned, on average, 3 to 4 times in each book of the Bible, which is a lot. And that prayer doesn’t always look like sitting or kneeling in a sanctuary, eyes closed, hands folded, silent words on people’s lips. Sometimes it looks like a heartbroken psalm—“How long, O Lord? Will you forget me forever?” (Psalm 13:1). Sometimes prayer looks like a horrifying petition for heartless killing: “Happy shall they be who take [the] little ones [of Babylon] and dash them against the rock!” (Psalm 137:9).

In fact, as one friend has written, “In scripture, humans argue with God ALL THE TIME, and convince [God] to change both [the divine] mind and [God’s] actions regularly. We ignore that ancient conversational possibility at our peril.”

Prayer is certainly about our petitions, our asking God for what we desperately need or want. But prayer is far more than that, far more complex and nuanced. One of the most moving prayers in scripture is David conceding to God that he has not always understood what God wants of him, but that he trusts in God’s promises to him (1 Samuel 7:18-29). And this prayer is followed by a list of David’s victories in battle—an account of an acquisition of land and treasure that resulted in what might be considered the golden era of David’s reign.

Luke advises us that prayer is at the heart of this parable. But what does that look like?

Image: John Everett Millais (1829-1896), Parable of the Unjust Judge (1863;  illustration for “Parables of Our Lord”), Public Domain.

…Reformer John Calvin, in his “Institutes of the Christian Religion,” defined faith as,

“…a firm and certain knowledge of God's benevolence toward us, founded upon the truth of the freely given promise in Christ, both revealed to our minds and sealed upon our hearts through the Holy Spirit.”

Calvin includes doctrine in his definition. But notice what comes first: a conviction that God loves us, a sense that God’s essential attitude towards us is one of caring and gentleness and goodness. And that conviction is not merely intellectual. It is sealed, it is stamped upon our hearts in such a way that we long for it to be true…

Image: Hochhalter, Cara B.. A Parable - The Mustard Seed, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=59282 [retrieved September 26, 2025]. Original source: Cara B. Hochhalter.

…To be clear: the problem is not that the man is rich. The problem is that he is not obeying these basic and Biblical principles of simple decency. As Martin Luther would put it, this man is curved in on himself. That was Luther’s definition of sin: living only for the self, and rather than living outwardly, toward others and their needs. It is as if a great chasm exists between these two men. They might as well be on different planets. The rich man has been given someone to care for, and he has chosen not to do so…

Image: Wesley, Frank, 1923-2002. Lazarus at the Door of the Rich Man, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=59195 [retrieved August 19, 2025]. Original source: Estate of Frank Wesley, http://www.frankwesleyart.com/main_page.htm.

In 2019 an American billionaire named Robert F. Smith. was invited to Morehouse College in Atlanta to give the commencement address. Smith, an African American businessman, spoke to the graduates of one of the nation’s most prestigious historically black colleges, and in that speech, he announced that he would pay off the student loans of the entire graduating class. That generous gift to the 400 or so graduates cost the billionaire about $40 million [dollars].

For many students other than Morehouse class of 2019, the student loan crisis remains dire. Students can graduate with an expected payment of $1000/ month, an enormous amount for most Americans who also need food, housing, and medical care. According to the Education Data Initiative,

For the 2025-26 school year, federal student loan interest rates are 6.39% for undergraduate direct subsidized and unsubsidized loans, 7.94% for graduate direct unsubsidized loans, and 8.94% for Direct Plus loans. Private student loan rates vary significantly based on creditworthiness, with lenders offering fixed or variable rates ranging from roughly 2.9% to over 17.9%.

Debt would seem to be always with us. In fact, ongoing, life-altering debt is at the heart of the parable Jesus is sharing with us today. I told our Bible Study this week that today is the first time I will ever have tackled this parable in a sermon. I just couldn’t understand it. It made no sense. The manager is in trouble for his frittering away the property of his boss, and then he reduces the debts owed to his boss, and then his boss congratulates him on the scheme? And, Jesus commends him too?

Image: George Frederick Watts (1817-1904), Mammon (or, Mammon, Dedicated to His Worshipers), (1885), Oil on Canvas, Tate Museum, London, UK. Public Domain. Image courtesy of Wikimedia Commons.

Parables are tricky. They are stories, usually brief, always told for the purpose of putting some new and unfamiliar idea in the mind of the listener. And these ideas are often uncomfortable, unsettling. New Testament scholar Amy-Jill Levine says,

If we hear a parable and think, ‘I really like that’ or, worse, fail to take any challenge, we are not listening well enough. Such listening is not only a challenge; it is also an art, and this art has become lost.

Image: Fetti, Domenico, approximately 1589-1623. Lost Coin, Painting, between 1618 and 1622, Dresden, Germany, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=54793 [retrieved July 24, 2025]. Original source: http://commons.wikimedia.org/wiki/File:Parable_of_the_Lost_Drachma_by_Fetti.jpg.

…The word of God as revealed to Jeremiah is told in an unexpected way. Rather than giving the prophet the hard truth unfiltered, God first sends Jeremiah to see the work of an artisan: A potter. God asks Jeremiah to observe the potter at work, and what Jeremiah sees is a moment familiar to everyone who ever threw a pot or sewed a quilt or painted a landscape or knitted a chicken: the moment when your creation is not to your liking…

Image: Potter, Washington National Cathedral, Washington, D.C. from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=54856 [retrieved July 24, 2025]. Original source: http://www.flickr.com/photos/laurapadgett/3825087416/.

…I remember the first time I was invited to dinner as a grownup. It was my second year of college, and suddenly I had a whole new group of friends. One of them invited all six of us to her mother’s home for a spring dinner. It was a chance to get out of the dorms. It was a chance to taste my new friend’s cooking. It was a chance to get to know these people even better. I dressed up. There were candles. There were things I’d never eaten before, like Chicken Cordon Bleu, and a sauce made with cognac and sugar that my friend served over strawberries for dessert. A dinner like this is an occasion. It’s unforgettable. And it makes everyone there feel very special.

Contrast this to a dinner, maybe a large one, where you don’t know everyone, but you know who the important people are. A dinner where people make speeches. Let’s say, a wedding. The guests can be made to feel very special at a wedding, but there’s no question as to who are the ones in the spotlight: the couple being married. Their families. Their closest friends. And then, perhaps, what I think of as concentric circles of closeness or distance, depending on how you look at it. It’s one thing to go as to a wedding as a groomsman. It’s quite another to go as the spouse of a college roommate.

Jesus is at a Very Important Dinner in today’s passage. In fact, according to Luke’s gospel, this is the third time he’s been invited to dinner by some Pharisees, and it’s the third time he’s accepted. And, we are told, they are watching him…

Image: Cara B. Hochhalter, A Parable - Where to Sit. Print, 2019. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=59048.

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.