mysticism

Light bearers (Sermon November 9, 2014)

Matthew 25:1–13 (NRSV)

The Parable of the Ten Bridesmaids

Lamp of Wisdom Waterperry Gardens Oxfordshire, Great Britian

25 “Then the kingdom of heaven will be like this. Ten bridesmaids took their lamps and went to meet the bridegroom. ² Five of them were foolish, and five were wise. ³ When the foolish took their lamps, they took no oil with them; ⁴ but the wise took flasks of oil with their lamps. ⁵ As the bridegroom was delayed, all of them became drowsy and slept. ⁶ But at midnight there was a shout, ‘Look! Here is the bridegroom! Come out to meet him.’ ⁷ Then all those bridesmaids got up and trimmed their lamps. ⁸ The foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ ⁹ But the wise replied, ‘No! there will not be enough for you and for us; you had better go to the dealers and buy some for yourselves.’ ¹⁰ And while they went to buy it, the bridegroom came, and those who were ready went with him into the wedding banquet; and the door was shut. ¹¹ Later the other bridesmaids came also, saying, ‘Lord, lord, open to us.’ ¹² But he replied, ‘Truly I tell you, I do not know you.’ ¹³ Keep awake therefore, for you know neither the day nor the hour.

There is something special about weddings. Yesterday I had the privilege to attend a wedding of a good friend and his now wife. It was a traditional wedding, nothing super special about it except for a couple of things. First it was a good friend’s wedding and I got to help with the celebration. Second the minister did something that was pretty profound, he asked those that gathered who is the most important people at the wedding. There were several answers, the funniest was when someone said Jesus and the pastor said that is a good answer but not right. I was sitting there wondering where he was going with this question and he turned to the crowd and started naming off names of the children and asked each child, including Albert to come up to the front. As the children gathered he said these children are the most important people at this wedding because it is these children that will look at the love story being played out before them and if the couple loves deeply and correctly it is the children in that room that will benefit the most.

I was amazed by that short little part of the ceremony. That is one of the most profound and correct things about marriage that I have ever heard. It is not only about the couple, but it is about the community. Encouraging and strengthening the community as a whole through the love that each family shares with each other. I spent the rest of the evening just thinking about that, that one statement changed everything I thought I was going to say today. We join together in marriage for the children of the community not out of love, not out of the potential for more children, but to strengthen the understanding and to become examples of the love God has for each person to those already in the room.

As I considered that statement, I reexamined this parable of the ten virgins through a different perspective. Often I read this passage and get stuck focusing on the wise women and the foolish women, but I think those women are just illustrations for something much deeper, something that goes down to the very heart of humanity as a whole. Often we get caught up in a narrow view of marriage, we get too focused on the family and fail to see how our commitment to a spouse strengthens families and communities in areas we may never know. I think I have missed this before because I look at this story through the lenses of our culture, and fail to understand what marriage meant to a Middle Eastern culture two-thousand years ago.

The first thing we need to understand is why there are ten virgins heading out to meet a bridegroom. I am almost embarrassed to say that most of my life I assumed that the bride groom was choosing his bride from these ten women, but that is not at all what is going on. In the ancient customs of marriage the community was very involved in every aspect of the ceremony. Negotiations were made between the families, prices were set, and debating going on between the parents of those to be wed. When all of the negotiations were settled, the bridegroom would be able to take his wife into his home. For many of us we see this as a terrible situation because it seems to treat women like property and not equals, but we are looking at things through cultural lenses instead of reality. The negotiations were made not only for the transfer of wealth but as a sort of insurance policy. Although the wealth was transferred into the man’s house the woman had the final say in how that portion of their combined wealth could be used. In many cases, the women would carry this wealth on their head coverings, hanging coins from their veils for all to see. If the woman’s wealth was used it was often scandalous, because this wealth was similar to what we know as life insurance, it was to be used in emergencies or if the husband died.

But that does not tell us why the ten women were out there getting the bridegroom. These women are what we would now call bridesmaids, their job in the ceremony was to go to the bridegroom’s house to escort him and his family to the bride’s house where the wedding feasts would begin. So these bridesmaids are told that the negotiations have been settled and the feast can begin, so they gather their lamps and go to the man’s house to bring him to collect his bride. So these ten virgins are not the bride, they are only representatives sent by the bride.

As always the characters in the stories that Jesus tells have important things to say to us. The bride is the church, the bridesmaids are those who minister in and through the church. I bring this up because often we see our personal relationship with God as being the most important thing about the Christian life, but that is not exactly the case, it is the church that is the bride not us. We are the bridesmaids. We are the representatives sent out by the bride to escort the bridegroom and his family to her. Yes our personal relationship with God is import but that is not the whole story.

Jesus goes on to say that there are different types of women in this group the wise and the foolish. The wise virgins grab their lamps as well as a flask of oil, where the foolish only grab their lamps. The lamp is an important illustration. In the days before street lights nights were very different. Only the moon and the stars provided light to illuminate the darkness unless you had a lamp to cast light. In the ancient cultures women would tend the lamps, and they would keep them burning all night often waking throughout the night to add oil so that the flame would continue to burn.

Well these women were waiting on the bridegroom to come, because he was delayed, they grew tired and fell asleep. I want us to reflect on this for a bit. They were holding their lamps but they fell asleep allowing the light to diminish, they stopped tending their lamps as they should and were caught off guard for the announcement. This is where our personal relationship with God becomes very important.

There are several interpretations of what the lamp and the oil mean throughout the history of the church. But through each of those interpretations there is a common theme. Salvation means something more. If the bride is the church, and we are the brides maids our job is to be light bearers we are to carry the lamps filled with oil to escort Jesus, and the community to the bride. We are to bear the light. There is something very profound in that, to bear light means that there is work that has to be done. We must tend the lamps, keeping the wicks trimmed so that smoke does not overcome the light, and we must keep the oil filled. Throughout Christian history they have said that this is a balance between works and faith. The oil is our faith and the filling of the oil is our personal relationship with God, because it is God’s spirit that is the oil and it is the oil that burns creating the light. The Lamp that we carry is the ministry and the works that we do to carry the light of Christ within us out into the community.

Jesus makes mention of half of the virgins as being wise and half foolish. Both the wise and the foolish carry lamps. But some neglected to bring oil with them. All people can do good works, all people can minister to other and shine light, but eventually their stocks of oil will run out and the light will fade away. Those without oil will cry out to the others but they will not have enough to go around so they will have to run to find it. Those that have oil will tend to their lamps and will escort the community to the feast.

This is interesting, because both groups of women were tired and asleep, and suddenly brought back to awareness. We never know when we will be called into action, but are we prepared to carry the light? God will use those that are prepared. Often we get caught up in carrying lamps of service only to find ourselves burning out, or we are focused on stockpiling oil but never carrying the lamp. Both cases we are not in a position to be bearers of light, at least for long. This is where discernment is very important, and the only way to have this sort of discernment is if we participate in the holy rhythm of life that Jesus taught us. Making it our custom to worship together, withdrawing to isolated places to pray, and going out into the community to minister and serve. The worship together ignites our passions and sets our heart ablaze. It is during worship where our wicks get trimmed and together we can encourage one another to continue on. These gatherings may not always look the same, passions that ignite our hearts can come in many different forms, we can be ignited to burn for the environmental movement, or for tax reform, or any other ministry that promotes our communities, but if there is not an adequate supply of oil the lamp will burn down and eventually fade. That is where a disciplined life of pray comes in. it is in those times of prayer, study, and mediation where we are filled and gain reserves of the oil of the spirit.

You might argue with that statement and say but we are filled with passion during worship, but what happens if you miss a day or several meeting for worship? If we are not personally engaged in a life of prayer eventually our reserves will diminish. When we do not actively engage a life of prayer when tough times hit us we cannot bear light because we cannot see because the oil is gone and we are burning a dry wick. Worship gets us excited to serve, Pray gives us discernment on where and when we are called to serve, but we are not bearers of light if we do not get out of ourselves to carry the light to those around us. Just like that minister said in the wedding that my family attended last evening, the bride and groom bear the light of love to the community so should we be bearing that light, the light of God’s love to our community.

If we neglect this holy rhythm, we will one day be called to minister and we will have nothing to offer like the foolish virgins without the oil. We will be forced to run out to find the oil we need but in the process we will lose the chance to become bearers of the light, we lose the opportunity to celebrate in the joys of the wedding feast. All because we were too focused on other things, we had our lamps but they were empty.

This parable struck me hard this week. It speaks of priorities and passions, it speaks of discipleship and discernment, and it speaks of the joys of service. It has caused me to look at what I have been doing and made me wonder if maybe I am not as wise as I would like to think. But then I saw little children gathered around a couple dressed in white, looking them in the eyes, hoping for a chance to see love played out before them. I began to ask myself, what are we as a community really showing the world around us? Are we bearers of light, or just another smoldering smoky wick?

Working the Vineyard (Sermon October 5, 2014)

Matthew 21:33–46 (NRSV)

The Parable of the Wicked Tenants

(Mk 12:1–12; Lk 20:9–19)

³³ “Listen to another parable. There was a landowner who planted a vineyard, put a fence around it, dug a wine press in it, and built a watchtower. Then he leased it to tenants and went to another country. ³⁴ When the harvest time had come, he sent his slaves to the tenants to collect his produce. ³⁵ But the tenants seized his slaves and beat one, killed another, and stoned another. ³⁶ Again he sent other slaves, more than the first; and they treated them in the same way. ³⁷ Finally he sent his son to them, saying, ‘They will respect my son.’ ³⁸ But when the tenants saw the son, they said to themselves, ‘This is the heir; come, let us kill him and get his inheritance.’ ³⁹ So they seized him, threw him out of the vineyard, and killed him.

http://wallpoper.com/wallpaper/france-vineyard-426800

⁴⁰ Now when the owner of the vineyard comes, what will he do to those tenants?” ⁴¹ They said to him, “He will put those wretches to a miserable death, and lease the vineyard to other tenants who will give him the produce at the harvest time.”

⁴² Jesus said to them, “Have you never read in the scriptures:

‘The stone that the builders rejected

has become the cornerstone;

this was the Lord’s doing,

and it is amazing in our eyes’?

⁴³ Therefore I tell you, the kingdom of God will be taken away from you and given to a people that produces the fruits of the kingdom. ⁴⁴ The one who falls on this stone will be broken to pieces; and it will crush anyone on whom it falls.”

⁴⁵ When the chief priests and the Pharisees heard his parables, they realized that he was speaking about them. ⁴⁶ They wanted to arrest him, but they feared the crowds, because they regarded him as a prophet.

Allegory is probably one of my favorite dramatic, and literary forms. Allegory is very similar to a parable or a fable because it is a story that has a message to it, but it is different in many ways because allegory has layers of meaning. Most people are aware of the great allegorical works of C.S. Lewis from reading the Chronicles of Narnia, but there are several other storylines that apply this concept. The great science fiction novel Dune has elements of allegory, as does The Lord of the Rings (although Tolkien would argue with you about that since he claimed he despised allegory. Even some movies are filled with allegory, the movies that make us think and ponder contain plots that are built with allegorical elements, movies like Star Wars though very entertaining can provide lessons for life. There is even a religious movement based on the concepts presented by the Jedi of this series, with over 8000 members in fifteen different branches. Why mention allegory? Because often Jesus spoke in parables, but sometimes he spoke in allegory. The parable of the wicked Tenants is an allegorical story that is layered with meaning, and probably the one parable that challenged the religious leaders to the degree to seek the elimination of the divine rabbi.

The interesting thing about this story is that no matter what era of history we read it in it seems to apply. The ancient Fathers of the Church who interpreted pretty much everything as an allegorical message to Jesus, saw layers that could be applied not only to the contemporaries of Jesus but also to the culture and society of their day, and oddly enough most commentators through the ages have continued to read this story in much of the same way.

Jesus speaks of a landowner that planted a vineyard. The interesting thing about a vineyard is that vineyards are a lasting investment. They take time to establish and time to become profitable. Most varieties of grape vines take a minimum of 3 years before they produce fruit, and often do not produce an abundance of fruit for another few years. So one does not simply decide to plant grapes on their property like they would wheat, they must plan and budget so they will be able to survive for the duration. But once the vines are established, if they are properly maintained, they will survive for generations.

It is not hard to recognize that the vineyard that Jesus speaks about is the Kingdom of God, which during this time frame was mainly thought of as the nation of Israel, but I have mentioned that allegory is layered with meaning and as the concept of the Kingdom of God expands so does the story.

The second thing mention is that the land owner builds a fence around the vineyard. Fences are defensive devices used to keep things in as well as keeping things out. Vineyards are a high risk high profit agricultural investment, not only today but throughout history. People that operate vineyards are some of the most protective people in a community and rightfully so. Grapes are very sensitive and tasty. The fence was to keep a variety of beast from intruding into the vineyard uninvited, a wide variety of animals would do whatever they could to gain a taste from the vine and often do great damage to the plant. But the worst beast of all is humanity. Greed and jealousy have been part of the human condition since Cain and Abel, it has continued to grow since and cultures have attempted to temper this through various means. Things like a fence were not only to keep animals out but also to provide a deterrent to theft. Let us think about the fence some more. Fences in ancient times were not like fences today, wire in ancient times was so difficult and time consuming to produce that it would not be used something such as a fence, but for jewelry. The drawing of metal into wire started in ancient Egypt but would only be done with the softer and more beautiful metals such as gold. It was not until 19^th century that the technological advancements in drawing metal into wire became feasible for uses as common as fencing. Ancient fences were basically walls, and the more important or valuable the contents inside the fence were the taller and thicker the walls became. So as we imagine a fenced in vineyard, we should imagine a fortress and not a pasture. We should imagine stone walls or tree trunks driven into the ground fortifying and protecting this land. Since trees were fairly scarce in Israel it would most likely be a stone wall taller than a man, and it would probably be capped with clay embedded with sharpened ceramic shards to provide greater protection from the beasts that seek to destroy.

God has provided a means of protection for those that follow Him. The ancient Laws handed down from Moses are like a wall to protect the followers of God. Things in those law when investigated deeply we can find scientifically what exactly God was protecting the people from. Things like parasites that can be present in foods that are not properly cooked or stored, allergic reactions, even the threat of molds and mildews we hear about so often today were included in the Laws of Leviticus. Also included in those laws are conceptual ideas that benefited the community as a whole laws about protection of people on you property, how one should treat resident aliens, and even debt. Many of these concepts history cannot prove were ever fully followed, but when tried the community grew and justice prevailed for all people within.

Next the owner builds a winepress and a watch tower. These items provide added value. A tower provides early warning to danger as well as greater defense. The wine press provides the ability to add value to the produce of the vineyard. Like the fence this protects the livelihood and wealth of the community.

Then after the landowner builds and establishes this vineyard he went off to another country leaving the land under the care of tenants. When harvest came he would send servants back to the vineyard to collect his portion of the produce. It is difficult for most of us to understand this portion of the story because many of us are not involved in agriculture. But most agricultural land is not owned by those that tend to the crops. Even today’s farmers rent large portions of their farms. When one rents land there is payment, today payment is generally a cash value and the farmer can keep the total crop, or the rent is a fraction of the produce. The story Jesus tells is alludes to a fractional rent concept. The Land owner comes by at harvest time to collect his portion of the crop. The tenants began to think that the owner was asking for too much, so they mistreated the servants, killing those that he sent. To the point that the owner sends his son to collect what is rightfully his. The rebellious tenants then kill the son thinking that they will liberate themselves from the land owner. Jesus then asks, what will happen to these rebellious people? The people first listening to this story tell Jesus that the land own will forcefully remove the tenants and give the land to others that will give what is required.

The allegory of this story is that it is layered. The concept applies to agricultural relationships, as well as cultural and religious concepts. Like I said before the vineyard is the kingdom of God, the fence or the protective force surrounding the kingdom is the law or the church, the wine press and tower are our lives, and the tenants are the leaders within. Think about that for a moment. The lessons that Jesus applied to the leaders of Israel 2000 years ago, are still very relevant today.

God has established this world and has set us up as stewards of his creation. He has given us boundaries to live within and as long as we stay within those boundaries our lives are generally protected. But often times we take matters into our own hands and begin to think we are in control. We rebel. We begin to think that we are the masters of our own destiny. When this happens our lives become more complex and complicated.

Greed and jealously creep in, and we cut corners instead of being honest. This happens at every level, in corporations, and in families. Children think that they deserve cookies and they will take them without asking, greed. Corporations wish to make more profit so they use inferior products that cheat their customers out of money, greed. Those that work begin to think that others are keeping them from success and they demand more, jealousy. Some even go so far as to take matters into their own hands and take what they think they deserve, which is both greed and jealousy.

These are the things that devour culture, these are the things that the very laws of God were given to protect us against yet from the beginning of time we have rebelled against them. Empires have fallen because of the elements behind this story. We no longer hear about the great Assyrian empire outside of history class because they fell due to greed and jealousy. We no longer see Pharaohs sitting over the Kingdoms of the Nile because of greed and jealousy. The sun now sets on the British Empire because of these very same elements.

We are no different. We as a church are no different. We as a culture are in the very same place as so many before us. God has given us a simple life to live. He calls us to love Him with all we are and with everything we have, and to love our neighbors. He can make this call because he is the land owner all we have is really his and he can make those sorts of demands. And when we rebel, he will take what is perceived to be ours and give it to others. Isaiah cried out in his vision from God saying, “Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the Lord of hosts!”

We live among people driven by greed and jealousy, we often times get caught up in the very same things, but God is calling us to something better. He is calling us to become a people that live a different rhythm of life, one that makes it their custom to worship Him that will withdraw to isolated places to spend times in conversations with Him in prayer, and will listen to His words and minister to the needs of those around them. This is the rhythm of life that Jesus himself lived while he was among us, the very son of God sent to call humanity back to God. But often we want to live a life of selfish rebellion. And instead of embracing the life within God’s loving arms we instead want to control everything for our own personal profit. What does that give us?

Today, like every day, we can make that choice to turn from the pathways leading to destruction and begin to journey down the pathway with Christ. Today, like every day, we must choose to be a person and community that will live for God or live for ourselves. We can be rebellious tenants or faithful friends. Today we can begin to build a community that is loving God, embracing the Holy Spirit and living the love of Christ with other.

As we enter this time of open worship and holy expectancy, the time of communion with God as Friends, let us each reflect on this multi-layered story, let us put ourselves inside and walk around for a bit, and ask ourselves and our God where we can improve as individuals and as individuals within our community and culture as a whole.

The Kingdom of the Vengeance of Man or the Kingdom of the Forgiveness of God? (Sermon September 14, 2014)

Matthew 18:21–35 (NRSV)

Forgiveness

²¹ Then Peter came and said to him, “Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?” ²² Jesus said to him, “Not seven times, but, I tell you, seventy-seven times.

The Parable of the Unforgiving Servant

Riot police in Ukraine fell to their knees to ask for forgiveness for their colleagues who shot and beat antigovernment protesters in the recent Kiev massacre. PUBLISHED: 06:12 EST, 25 February 2014 | UPDATED: 10:10 EST, 25 February 2014 Read more: http://www.dailymail.co.uk/news/article-2567420/Begging-forgiveness-riot-police-blamed-dozens-deaths-Kiev-Brutal-security-forces-knees-greeted-shouts-shame.html#ixzz3DG9t9yAA Follow us: @MailOnline on Twitter | DailyMail on Facebook

²³ “For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. ²⁴ When he began the reckoning, one who owed him ten thousand talents was brought to him; ²⁵ and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. ²⁶ So the slave fell on his knees before him, saying, ‘Have patience with me, and I will pay you everything.’ ²⁷ And out of pity for him, the lord of that slave released him and forgave him the debt. ²⁸ But that same slave, as he went out, came upon one of his fellow slaves who owed him a hundred denarii; and seizing him by the throat, he said, ‘Pay what you owe.’ ²⁹ Then his fellow slave fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ ³⁰ But he refused; then he went and threw him into prison until he would pay the debt. ³¹ When his fellow slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. ³² Then his lord summoned him and said to him, ‘You wicked slave! I forgave you all that debt because you pleaded with me. ³³ Should you not have had mercy on your fellow slave, as I had mercy on you?’ ³⁴ And in anger his lord handed him over to be tortured until he would pay his entire debt. ³⁵ So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.”

Of all the disciplines of Christianity forgiveness is probably one of the hardest and most necessary ones. It is forgiveness that sets the followers of Jesus apart from the other faiths. Not so much that the other faiths do not have forgiveness included in their tenets but because the conditions for forgiveness are radically different.

Most people believe that forgiveness has conditions, meaning that if someone is remorseful then you should forgive. This is not how Christ taught his followers to forgive. They forgive first and then would seek repentance for the wrong doing after forgiveness has already happened. Last week we discussed how if someone in your community were to sin against you, or to hinder or cause harm to your relationship that it is your responsibility to go to them to attempt to restore the relationship. If they do not respond to you then you were to take others with you to again try to restore the relationship. And if they still do not respond to take the community or church with you, if they still do not respond then we are then to treat them as gentiles and begin the ministry of building a relationship all over. We cannot do this without forgiveness being at the very core of our faith.

To forgive is to let go, to leave behind, and to depart from. If we are forgiving sin or actions that have caused harm to our relationships we are letting go of the hurt not allowing it to control the future of our relationship. That I think is the key. Not letting the hurt control the future of the relationship. When we let the harm someone has done to us, either intentionally or un-intentionally, control the future of our relationship we are letting sin, or anything that hinders our relationships with others or with God, control our lives.

Have you ever really thought about that? When we lack forgiveness we are letting sin control our lives. Jesus came to free us from the grips of sin, he suffered on the cross to release the bondage of sin from our lives. He lived to teach and show us a lifestyle where forgiveness and grace dominated and vengeance faded to the background. But it is extremely difficult to live a lifestyle of forgiveness and grace because we live around people that are just plain irritating.

This is where the great theologian Peter comes to help us out. Peter asks, “Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?”  Before we move on I want us all to recognize that Peter is actually being very gracious when he says this. The rabbinical teachings of the day said that it was only necessary to forgive someone three times, so Peter knowing that Jesus was teaching grace, repentance and forgiveness of sins was actually going above and beyond the teachings of the religious leaders. Seven is a good number, it is filled with powerful symbolism, and grace. The number six is the number that represents mankind, yet the number seven represents the completeness of man in communion with God during the Sabbath, where all has been created and God rested in the pleasure of his creation and we rest in his glory as well. So by suggesting the sevenfold forgiveness he is actually using the creative and imaginative portions of his brain to interact with God. It is actually a great suggestion and if we would actually forgive a mere seven times our world and our relationships with each other would be much stronger.  But Jesus answers him, “Not seven times, but, I tell you, seventy-seven times.”

This is where the language and translations get pretty interesting, because other translations will translate this passage as seventy times seven. For most of us because we live in an era where we have things like mathematic and algebra we immediately begin to calculate this in our minds and we come up with a number 490. This is a pretty big number, and even if our minds do the math we get the general idea of what is being said, that we need to forgive a lot. But ancient cultures did not do math in the same ways that we do. If you think common core is confusing the mathematics of the ancient pre-Arabic number systems is even more confusing. Because of this very few people knew much about numbers so when they use large numbers it is generally in the figurative sense, so in this case it simply means un-calculable. So how many of us are actually going to keep a chart to track our forgiving of sin to the 490^th time?

But what is interesting is that even though it simply means that we should be looking at it as forgiving without ceasing, Jesus is also speaking very symbolically. If we would look at Genesis chapter 4 we would get a clearer understanding of what Jesus is saying. This chapter of Genesis gives us one of the clearest pictures of a people devoted to God and people devoted to themselves because this chapter begins with the story of Cain and his brother Abel. Most of us know that Cain and Abel both offered sacrifices to God, Cain offered a gift from the fields and Abel offered a gift from the herds. Some look at this story and see that God accepted the gift of the animal because of the blood, but I think the attitude of the giver had more to do with the acceptance of God than the actual gift, the language used states that Cain brought some of the harvest, where Abel brought the best of the herds. Suggesting that the reason for the rejection is that Cain’s gift was not the best or first of the crop but was what was left after he took his personal portion. But because of the rejection from God Cain became jealous of his brother Abel and killed him. As a result God cursed Cain and then guarded him saying that anyone that would kill Cain out of vengeance would be met with sevenfold vengeance, I want us to remember that number seven. Cain went on to become a father, a grandfather, a great grandfather to the sixth generation. This man of the sixth generation was a man by the name of Lamech. It was Cain’s line that began civilization, Cain built the first city, and Lamech’s family was the one that first began participating in the cultural arts like poetry and metal working. We look at Cain with disdain but I want us to remember that Cain’s descendants are in the genealogy of Jesus as well those from the line of Seth (Adam and Eve’s third child). And Lamech is included in that list of names. With that being said it does not mean that this family and this budding culture that came from Cain’s descendants were good people. Lamech wrote a poem to his wives stating that if Cain was avenged sevenfold than he would be avenged seventy times seven times. From this story we get the separation of the people of God and the people of man. The sons of God were the ones that followed the traditions of Abel, where the sons of man were the ones that followed the paths of Lamech. The path of vengeance and selfishness. Seeking only personal gain instead of building a society based on the completeness of creation in communion with God. Which leads us to the story of Noah, where the sons of God were marrying the daughters of man and thus the world was growing increasingly more selfish and focused on a lifestyle of vengeance and less on grace and communion.

These stories of the ancients were very real to the Hebrew people during the time of Jesus. They grew up listening to these stories and learning from the sins of the past and how the lifestyles of those ancient people would lead to the trouble. Even within the discourse between Peter and Jesus we see a parallel between the conversations between the ancients; Cain would be avenged sevenfold and Peter seeks to forgive sevenfold, Lamech will avenge seventy times seven times and Jesus teaches that we should forgive seventy times seven times. The kingdoms of man live in a culture of cyclical and infinite vengeance and the kingdom of God is a culture built on cyclical and infinite grace.

To me that is profound and powerful. We live in a culture that where vengeance is often the dominant theme. We hear sermons preached from pulpits across the land that tell us to repent or chance the fires of hell, but what are they really teaching, often it has very little to do with the love and grace of the kingdom of God, but instead is focusing on the vengeance of man. We hear on the news of extremist groups perpetuating a culture of death and vengeance and what is the response of many from a nation that claims to be built on the Christian faith and Christian values? Sadly it is not a message of grace, but is often marinated with the same ingredients of vengeance. This is not the Kingdom of God, this is the kingdoms of man working against each other, this is the sons of God becoming intimate with the daughters of man and letting the easy road of selfishness, vengeance and sin dominate the life. Instead of taking the hard road of building up the community on grace.

The kingdom of God is not one that is easy to enter. It is a lifestyle that takes discipline. It is a life that requires a community and a church that meets together to provide encouragement. Where the weak are encouraged and strengthened by those that are stronger. To live the lifestyle of Christ we need the constant communion with God in prayer where the very spirit of God will fill, teach and direct our lives showing us where we have hindered the development of the relationships with mankind and with God and providing the grace and strength to reconcile with each. It also requires that we respond to the Spirit of God and move out into the community around us serve those sons and daughters of Man so that maybe through the example of our lives lived among them they may begin to listen to that voice of God that is ever urging them to repent and turn to God.

As we prepare to enter into this time of open worship, I want us to consider these lifestyles the sevenfold and seventy times sevenfold lifestyles, one built on vengeance and one built on mercy, one built on selfishness the other of grace. I ask which culture are we building in the community around us. Are we living in the Kingdom of man or are we living in the Kingdom of God?