Matthew Archives - Page 19 of 19

Sermon # 1536

Joe Harby on October 25, 2009

Reformation Sunday 2009: The Little One In Our Midst

Joe Harby on October 25, 2009

Introduction

It’s well known that the Protestant Reformers instigated an overhaul of the Roman church system. Luther recovered justification by faith, the centrality of Christ’s life/death/resurrection was reasserted, and right celebration and understanding of the sacraments was worked toward. It’s less well known that the Reformers also worked toward a recovery of faithful Church discipline. One of the great church discipline passages is Matthew 18, but what’s striking and a bit strange is that Matthew shows us Jesus going from little children to church discipline almost in the same breath. The “children of Israel” weren’t paragons of virtue and wisdom. Our children seem barely civilized. So what’s the deal?

Luther posted his theses on All Saints Eve, the great culmination of Trinity/Pentecost Season giving glory to God for all His saints, all His faithful down through the ages. The desire to purify the Church was a desire to love the children of Israel, to rescue the lost sheep of the Church, and to defend them from the wolves that had crept into the Church. I want to explore why the Protestant instinct to recover church discipline was a recovery of Jesus’ requirement that, “Unless you are converted and become as little children, you will by no means enter the kingdom of heaven.” (Mt. 18:3)

Children

Matthew has three scenarios piled on top of one another, all linked by the subject of “little ones.” In answer to the question “who is the greatest in the kingdom?” Jesus sets a little child (paidion) in the middle of them all (18:1-2). Jesus says that they all must be converted and become like little children to enter the kingdom (18:3) which doesn’t quite answer the original question. Once they have become little children, they must humble themselves like this child (in the midst of them) has who has become the model for kingdom citizens (18:4). Jesus explains that the path to becoming children is through receiving a little child in His name (18:5). And this is the same as receiving Jesus Himself.

Little Ones

Jesus continues, but He broadens his subject matter with the term “little ones” (micron) (18:6). Children are only one subset of this category. This would include all of the insignificant, the marginalized, the humble, the lost (cf. 18:12-13). The warning Jesus gives seems extreme. It reminds us of the Red Sea crossing and the judgment on Pharaoh’s men (Ex. 14-15); it also reminds us of the death of Abimelech whose head was crushed by a millstone (Jdg. 9:53). To cause a “little one” to fall into sin is to become an enemy of God’s people. So rather than causing one of these little ones to fall into sin, we ought to be at war with everything and everyone who does this. Cut off the hands and feet and pluck out the eye that causes “you” to fall into sin (18:8-9). And in case some might have thought that Jesus’ warning was merely hypothetical, Jesus assures them that they have advocates who have access to their Father, the Judge of all the earth (18:10).

One Lost Sheep

Even one lost sheep may seem insignificant, little, trifling, but Jesus says that our Father rejoices more over those little ones, those insignificant ones who have been stumbled, who have fallen into sin and been restored (18:11-13). Nevertheless, our Father’s wishes are that none of these little ones should perish. We should not only receive them, not only protect them, but also go searching for them just as God has done for us in Jesus. All of this comes as the context for the famous passage on seeking out a brother who has sinned against you. This is what should be done when someone does fall into sin (18:15ff). Given the context, part of the concern is dealing with those who do cause the little ones to sin. This is one of the ways we deal with “hands/feet/eyes” that cause us to sin. But this can also be viewed as the way we are to seek the little one who has stumbled and strayed. These are instructions for seeking to bring the sinning brother back into our midst, back into the middle of the community.

Refusal to seek out the lost sheep is refusal to receive little ones in our midst, which is tantamount to refusing to be converted and become like little children. We should point out that getting cast out of the Church is worse than drowning in the depths of the sea. Excommunication is an act that hands an individual over to Satan (1 Cor. 5:5) which is the beginning of being cast into hell. But refusal to discipline, refusal to seek out the straying sheep is allowing the “hand/feet/eye” to remain and is only more fodder for the fire. Note that Jesus closes these instructions with the promise to be in their midst when they are gathered in His name, just like the child in their midst whom they receive in His name (18:5, 20). When they gather as little children, Jesus will be in their midst.

Connecting the Dots

God has been very kind to us as a community, granting us a heart for children, and there are a multitude of examples where that love overflows to the sick, the lonely, the weak, and the straying. But we need to make sure we are connecting the dots from loving our children to loving all the little ones.First, this means seeing the messiness of “little ones” as part of growing up into the wisdom of God. Our children (and all the children in the Church) are types for ministry to the body in general. It’s constant, it’s busy, and it can very easily be frustrating. This means that we need to realize that little ones will act like little ones. Become a child doesn’t mean throwing fits; it means receiving and loving little ones who sometimes do. It’s no accident that Jesus goes from talking about discipline straight into a conversation about forgiveness.

Second, we should not draw a false dichotomy here between loving our little ones and loving the little ones all around us. But we need to have an eye to the big picture. Suppose a brother or sister is in sin, how should you approach them? You should approach them like you would your son or daughter (and vice versa).

Third, the greatest in the kingdom of heaven is the one lost sheep that is found. God the Father rejoices over the little ones that are restored, and therefore so should we. This means that we need to continue to grow up into a community of restoration, rehabilitation, a community that rejoices in finding the one lost sheep. If your child went missing, surely you would not go about as business as usual. The names of those who have strayed from the faith that we pray for week after week should not become ordinary.

It can be easy to think that the messiness of children and little ones means that everything has gone wrong. And of course sin is always wrong. But welcoming the mess, receiving little ones in Jesus name is receiving Jesus into our midst (18:5). When we face the challenges in Jesus name, we are seeking Jesus in the challenge. And this means we are seeking wisdom. We need Jesus in our midst when we gather in His name for discipline (18:20). And we do this by loving the little ones, protecting the little ones. As we learn this wisdom, we welcome the enthroned Child into our midst (cf. Rev. 12:5).

As we celebrate Reformation Day and All Saints Day, we celebrate becoming like little children, rescuing lost children, protecting the little ones, and welcoming Jesus into our midst.

In the Name of the Father, Son, and Holy Spirit, Amen!

Desire Runs Deep

Christ Church on March 30, 2008

Introduction:
One of our central duties—as Christians seeking to live obediently in this fallen world—is to learn the true nature of the temptations before us. The oldest trap in the world for us is to “objectify” sin in a simplistic way, placing certain items on a list of prohibitions, as though it would be so simple. And so we are going to take several weeks to consider the following four subjects—desire, envy, competition, and ambition.

The Text:
“And when they had received it, they murmured against the goodman of the house, saying, These last have wrought but one hour, and thou has made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen” (Matt. 20:1-16).

Overview:
We have here in this text an economic illustration of a spiritual and covenantal truth. The point of the parable is the relationship of Jews to Gentiles, the Jews having labored in the vineyard of the Lord for centuries, with the Gentiles breezing in at the last minute for some really good wages. At the same time, this kind of human reaction is a very common one, and it represents the kind of desire we are going to be considering. We respond this way with covenantal privileges, wages for work, bowls of ice cream and more. The kingdom is like a householder who went out to hire workers for his vineyard (v. 1). He hires some to work all day for an agreed upon price (v. 2). At the third hour, he hired some more without an agreed upon price (vv. 3-4). At the sixth and ninth hours, he did the same thing again (v. 5). At the eleventh hour, near the end of the day, he did the same thing again (vv. 6-7). When the day was over, the householder told his steward to pay everyone, starting with the last ones hired (v. 8). When this group was paid, they got what had been promised to the first group hired (v. 9). So when the first group got up to the pay table, they were naturally expecting more, but they got the exact terms of their contract instead (v. 10). Being sinners, they thought this was an injustice and grumbled about it (v. 11), saying that the householder had made the unequal equal (v. 12). The householder defended himself; justice was done (v. 13), and grace was extended (v. 14). What is it to you that I am being gracious to another (v. 15)? The last will be first, and the first last (v. 16).

Institutionalized Sin:
We have not only rejected this biblical way of thinking, we have also as a culture reversed all the values (Is. 5:20). We have institutionalized our sin—if a farmer today tried this stunt, he would immediately be slapped with a class- action lawsuit. Not only so, but he would be accused of injustice when his actions had been preeminently just. And if he took the stand in his own defense, and repeated the Lord’s argument to the plaintiffs—”Take what is yours and go your way”—he would quickly discover that we don’t like how Jesus thought and taught. We don’t like it at the macro level (covenant history) and we don’t like it at the micro level (different rates paid to kids for mowing your lawn). But why don’t we like it? In order to answer the question, we have to distinguish between two different kinds of desire.

Two Kinds of Desire:
A certain kind of desire is a creational, biological given. It is not social or corporate. You desire to breathe, for example. In the middle of a desert, you would want a drink of water, even if, especially if, the nearest town was a hundred miles away. An itch exactly halfway between your shoulder blades creates a desire that has nothing to do with anybody else. Let us call this simple desire, and let us thank God for it. “And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food” (Gen. 2:9). No sin anywhere, and a world full of things to desire. God is good, and the created world is good to want, provided we know how to want it.

But we don’t. Sin entered the world at the Fall, and right along with it, a completely different kind of desire. This kind of desire shapes far more of your life than you probably recognize. This kind of desire is the driving engine of our text. We can see it appear just a few pages into our Bibles: “And Cain was very wroth, and his countenance fell” (Gen. 4:5). This is the seed bed of envy, but we are not to envy yet. “Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? But he giveth more grace” (Jas. 4:5-6).

Interwoven Desire:
This kind of desire runs far deeper than you probably recognize. Trying to see it is like trying to see the air we breathe. Trying to see it is like trying to see your own eyeball. This kind of desire is the kind of thing we use to look with, instead of learning how (by the grace of God) to look at it. This kind of desire— interwoven desire, metaphysical desire—is not something we tend to bring to the bar of God’s justice; rather, we use it idolatrously as the bar of justice. We want, and therefore we know what all others should want on our behalf (if only they had a sense of “justice”).

Step out of your desires for a moment. Learn to look at your life as though you were watching a movie, and “you” were a character up on the screen there. View your wants dispassionately, with a sense of justice that is not fed by the simple fact of your desiring. This is the heart of what Jesus provided for us in the profound ethic of the Golden Rule. “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets” (Matt. 7:12). Note what obedience to this requires—it requires you to step out of yourself. The Golden Rule is not a fancy way of telling you to “be nice.” Nice people are often vicious when their niceness is not appropriately recognized. The Lord’s words require you to treat your desires as authoritative, but not authoritative in the treatment others give to you.

If you are “caught up” in this kind of desire, this means that you are wanting things because others want them, or because others have them, or because you believe that others want them, or you believe that others have them. Moreover, when you are caught up this way, there is no reasoning with you. And when God gives “more grace,” it is this problem that He is giving the grace to address. What are the sorts of things that we desire when we are desiring wrongly this way? Our desires include, but are not limited to: the favor and blessing of God, the birth status of your older brother, her looks, his wife’s looks, her education, his height, her body, his paycheck, his self- confidence . . . him being hired for easy money at the eleventh hour. If desire is authoritative in the mere fact of wanting, such irrational desires don’t seem irrational to the person in the grip of them. And this is why desire of this kind must be addressed by grace, and not by a logical argument.