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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!

Reformation for the World

Christ Church on October 26, 2008

Introduction

One of the great blessings that God has bestowed on us is a community of Sabbath celebration. As we commemorate Reformation Day and All Saints Day, this is a good opportunity to remember what our feasts are for.

The Text

“Remember the Sabbath day, to keep it holy…” (Ex. 20:8-11)

Sabbath and Feasting Are for the World

Sabbath rest has from the beginning meant giving rest. As the command makes clear, the requirement to rest extended to family, visitors, and even to animals (Ex. 20:10). The Sabbath principle also applied to the land (Ex. 23:10-11, Lev. 25). Debts were to be cancelled every seven years (Dt. 15:1-2). Furthermore, in the 50th year (the seventh sabbatical cycle of seven years), a year of jubilee was proclaimed which required the release of slaves, the return of inheritance, and rest for the land (Lev. 25:8-17). The year of jubilee is in many ways the supreme expression of the Sabbath principle, and it began with the sounding of the trumpet on the Day of Atonement (Lev. 25:9-10) which celebrated the forgiveness of Israel’s sin, the gift of the covenant, freedom, release from slavery, and mercy. As we have rightly emphasized over the years, Sabbath means feasting. The Sabbath was one of the feasts of the Old Covenant (Lev. 23:1-3). But these feasts were not merely for the enjoyment of those who threw them and their friends. The Feast of Weeks was for the fatherless, the widows, and the strangers (Dt. 16:10-12). The Feast of Tabernacles was for the fatherless, the strangers, and the widows (16:13-14). And this emphasis was to be a way of life for Israel because they had once been slaves in Egypt (Dt. 24:10-22). The offering of firstfruits and tithes was likewise for the world (Dt. 14:27-29, 26:11-15). The Jewish leaders who established Purim also clearly understood the Sabbath principle (Est. 9:18-22).

Let Us Keep the Feast

It is no accident then that as the early church grew and multiplied, at the center of that covenant community was the doctrine of the apostles, fellowship, breaking of bread, and prayers (Acts 2:42). At the center of the early church was worship, the Sabbath Feast of the New Covenant. And because this Sabbath Feast was the Old Covenant feasts all grown up and glorious, it’s not surprising that there was almost immediately problems distributing the bread to the widows (Acts 6:1). When the gospel breaks out in a city, one of the greatest challenges should be figuring out how to care for all the orphans and widows. This challenge appears to be the origin of the deaconate, and immediately following the close of the canon, we find deacons assisting with the Lord’s Supper and

taking the bread and other alms out to the poor of the church and community (e.g. Tertullian). This is the probable connection for why the deacons came to be primarily liturgical assistants in the middle ages rather than leaders of mercy ministry. But in the Reformation this was recovered by all the major reformers. Worship – and the Lord’s Supper in particular – was for the world. The gifts of bread and wine and milk and honey that were placed on the table during the offertory were alms for the poor. When we break the one loaf here, it is meant to be multiplied to feed thousands.

Conclusions and Applications

As we celebrate Reformation Day and All Saints Day, we do so as people who are thankful and grateful all the way down to the ground. This is because we understand the gospel, and when we do, we immediately see our mission. There is a rich legacy of mercy ministry that has been handed down to us in the Protestant Reformation. Hand in hand with the recovery of the gospel and faithful worship was the recovery of mercy ministry.

As we pursue this calling it must be remembered that part of this means not carelessly creating more strangers, fatherless, and widows. There is no either/or dichotomy here. The command is still there to love your wife, love your children, and love your neighbor. But the promise is that there will be more oil. There will be more than enough bread to feed them all.

Post Tenebras Lux

Christ Church on October 26, 2008

Introduction

The title of this message is a phrase that has been used to describe the great work of the Spirit in the Reformation, and that Latin phrase means “after darkness, light.” It is the purpose of this sermon to focus on one particular manifestation of that transformation, which was the musical transformation which occurred. Post silentium cantus. After silence, song.

The Texts

“And be not drunk with wine, wherein is excess; but be filled with the Spirit; Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ” (Eph. 5:18-20).

“Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Col. 3:16).

Summary of the Text

We too often assume that this phrase “with the Spirit” means that the Holy Spirit is the substance with which we are filled. A better rendition of this would be “by the Spirit,” meaning that the Holy Spirit is the agent who does the filling, not the substance with which we are filled. But if that is the case, then what are we to be filled with. The answer to this comes from the parallel passage in Colossians, which tells us that it is the word of Christ. Putting this together, we are to be filled with the word of Christ, an action performed by the Holy Spirit, and this has certain observable results which follow. What are they?

The command is to be filled with the word of Christ by the Spirit, and then this command is followed by a series of participles—speaking, teaching, admonishing, singing, making melody, giving thanks, and submitting. The structure would be something like this: Cook the turkey (imperative), keeping the oven at 350 degrees, basting as necessary, and removing when done. The imperative tells you what is to be done, and the participles describe the doing. In this case, we are told to be indwelt by the word, and to allow the Spirit to accomplish this. How do we allow the Spirit to accomplish t his? The answer is not limited to music, but the answer certainly begins with music.

Dwell in You Richly

The word of Christ is something that in its very nature is potent and pervasive. It will dwell in us richly unless we take active steps to prevent it from doing so. In order to remain unaffected, we have to develop some countermeasures, some workarounds, to keep God from messing with our lives. It is unfortunate, but many professing Christians do just this—and the opposite effect happens. That would be the real day the music dies.

The illustration may seem irreverent, but it is not intended that way. Picture the word of Christ in your life as a powerful and aromatic cheese. A workaround would be to wrap it in tin foil and put it in the back of your freezer. It is in your house, but it is not in your house richly. But if you bake a dish in your oven, using that cheese, the cheese is in your house, and it is in your house richly. What is that aroma? In these texts, it begins with the music.

Gospel Reformation

There are a number of things that go together here. We begin with the objectivity and truth of the gospel—it has to be the word of Christ, and not the words of human traditions, or the words of some idol. The imperative has to be observed. But at the same time, the imperative cannot be observed “raw,” with no participles following.

Jesus told us that we were to evaluate whether teachers were false or true by means of the fruit that followed their ministry. This is because an evil tree cannot bear good fruit, and a good tree cannot bear evil fruit (Matt. 7:16). In these texts, what accompanies the work of the Spirit in causing the word of Christ to dwell in us richly? The answer is pretty plain in the text—singing with grace, mutual submission, musical instruction, giving thanks, and singing in your heart to God.

A Little History

Measured by these criteria, the Reformation was clearly a glorious work of the Holy Spirit. It exhibits signs of His characteristic work everywhere, and in particular we see this in the music that came out of the Reformation.

Before the Reformation, there was a sharp divide between the clergy and the laity. The clergymen did all the worship work up front (sometimes behind a screen), and the laity gathered out in the nave of the sanctuary to watch and listen. One of the fundamental movements of the Reformation was that of reincorporating the laity back into the life of the Church. This was done in numerous areas—for example, in the government of the churches, the ruling elders meant that the laity was now included. But one of the biggest and most obvious transformations was the explosion of music, and the inclusion of the congregation. Words were made plain, and put in the vernacular. The melodies and settings were made accessible so that the average Christian could learn to sing them. The publication of psalters and hymnals was extremely widespread. The people found a voice again, were included in the worship of God again, and they used their voice to sing.

When You Say ‘Calvinist,’ They Say . . .?

How did you fill that sentence in? Was it with any words like music, thanks, or grateful submission? In the first century of the Reformation, at least, it was very much that way. But today, too many Calvinists or Reformed theology wonks are without musical soul. Their cry is “O for a thousand tongues to parse my great Redeemer’s decrees,” which doesn’t even scan or rhyme. When the Holy Spirit is present in a work or a movement, one of the first things that happens is a restoration of joy, and a restoration of joy in the music of the psalms. “Is any among you afflicted? let him pray. Is any merry? let him sing psalms” (James 5:13).

Reformational Music

None of this means that the music floats in our midst mystically, or in a way that makes all the joys of earthly accomplishment moot. It is not the case that when Reformation arrives, the tone deaf will suddenly start finding their pitch. The thing that changes is the exuberance of heart attitude. The word of Christ dwells in us richly, and we enjoy the rough and tumble lessons that follow. When the Holy Spirit finds our hearts, we find our voice.