Ready
Lk. 12:32-40[1]
We Presbyterians don’t talk much about the “second coming
of Christ.” In fact, I dare say you
could find some Presbyterians who have never even heard a sermon about the
“second coming of Christ.”[2] This is a strange phenomenon, because the New
Testament has a lot to say about the matter.
It is the focal point of the Christian hope. All the hopes that the Hebrew prophets had
raised about God renewing and restoring this world to the peace and justice and
freedom of his merciful reign are focused on the future coming of Christ. Make
no mistake about it, this is something that is central to the New Testament,
and therefore central to the Christian faith.[3]
I think there are a variety of reasons why that may make us
uncomfortable. In the first place, there
are the assorted “flakes and nuts” out there who claim to be able to tell you
down to the day and the hour when Christ will “return.” And they back it up with their charts. Surely most of us have seen them. Hal Lindsay became famous for his book, “The
Late Great Planet Earth,” where he famously (or infamously) predicted that
Jesus would return in 1978, or at the latest 1988. Edgar Whisenant, a former NASA engineer,
wrote a pamphlet entitled “88 Reasons Why the Rapture Will be in 1988” that was
sent out to an estimated 300,000 pastors across the U. S.[4] He was convinced that Christ would return on
the Jewish New Year in 1988. When that
didn’t happen, he went on to predict it would occur in 1989, 1993, and 1994! I think many of us may be reticent to discuss
the return of Christ because we don’t want to be associated with people like
that.
I think another factor that inhibits our enthusiasm about
the “second coming” is that those who tend to make a big deal about it seem to
be using it as a “scare tactic.” You
know, Jesus could come this very day, so you better get right with God because
you might be “left behind.” Given all
the hype surrounding the recent “Left Behind” series of books, I’m afraid this
sentiment of using the return of Christ as a means of fear-mongering is also
still very prevalent in our day.[5] It’s
something most of us don’t want to be associated with.
Nevertheless, the truth of the matter is that the future
coming of Christ remains the focal point of the Christian hope in the New Testament. And the consistent message is that since we
look forward to the day when Christ will come and set things right, then it
ought to make a difference in the way we live.
Time after time we are called to be “ready” for that day. Unfortunately, I think we tend to associate
that with the thinking that prescribes for us a certain ritual of conversion,
or a specific set of doctrines we have to affirm, or a particular church we
have to join in order to ensure that we are not “left behind.”
But our Gospel lesson for today gives us a different
perspective on all that, in my opinion.
Here, as in other places, Jesus insists that “You also must be ready,
for the Son of Man is coming at an unexpected hour” (Lk. 12:40). But he tells us a parable that illustrates
what that looks like. It’s a story about
servants waiting for their master to return from a wedding banquet. I think we have to assume that this is not
just a matter of a night out, but rather this wedding banquet involves a
journey, and the servants cannot possibly know the exact day or hour of their
master’s return.
Jesus says that those servants will be ready if they are
found “waiting” when the master returns.
But I don’t think that means that they are just sitting around watching
the gate of the estate to open.
Obviously, these servants have tasks that need to be performed on a
daily basis. And so their “waiting” and
their “readiness” involves being “dressed for action” and being “alert.”[6] I think all of this means that the servants
are to continue doing their jobs, taking care of the master’s household,
tending the garden, taking care of the livestock, performing any maintenance
that the estate needs. In other words,
being “ready,” being “alert” means doing what they have been instructed to do
as if the master were right there with them.[7]
It seems to me that this is a perspective on what it means
to be “ready” for the future coming of Christ that is much more consistent with
the biblical teachings. Despite those
who revel in their charts, we really cannot know when that day will come. And
contrary to the fear-mongers, Jesus said, “Do not be afraid, little flock, for
it is your Father’s good pleasure to give you the kingdom” (Lk. 12:32). That doesn’t mean it will be easy. It doesn’t mean we can sit around doing
nothing. It means that we are called to
do what we’ve been instructed to do, and to live in the manner we’ve been
taught to live.[8] And we’re to do that every day, as if the
master were already here with us. If you
think about it, in one sense he already is with us. And so we can go about our business, the
business of the mercy, and peace, and freedom, and compassion of God’s kingdom,
in the confidence that what we do is pleasing in God’s sight. It seems to me, that’s what it means to be
ready.
[1] ©
2013 Alan Brehm. A sermon preached by
Rev. Dr. Alan Brehm on 8/11/2013 at First Presbyterian Church of Dickinson, TX.
[2]
Technically, the NT speaks of the future
“coming” of Christ as his “public, definitive, triumphal coming.” It is
therefore not correct to speak of a “second coming” or a “return,” since
“Christ ... remains present in the Spirit.”
See Hendrikus Berkhof, Christian
Faith, 529.
[3]
Cf. Reinhold Niebuhr, The Nature and
Destiny of Man, vol. 2, p. 290: “The vindication of Christ and his
triumphant return is ... an expression of faith in ...the final supremacy of
love over all the forces of self-love which defy, for the moment, the inclusive
harmony of all things under the will of God.”
Cf. similarly, Shirley C. Guthrie, Christian
Doctrine, 280-81.
[4]
See http://en.wikipedia.org/wiki/Edgar_C._Whisenant . See also Jason Boyett, “Harold Camping and the apocalypse of my youth”, The Washington Post online Blog “Guest
Voices,” May 21, 2011; accessed at http://www.washingtonpost.com/ blogs/guest-voices/post/may-21-2011-harold-camping-and-the-apocalypse-of-my-youth/2011/05/12/AFfkLNyG_blog.html
[5]
See Dart, John. “‘Beam me up’ theology--The Debate Over ‘Left Behind,’”The Christian Century (Sept 25, 2002): 8-9; Nicholas D. Kristof, “Jesus And Jihad,” The New York Times, July 17, 2004;
accessed at http://www.nytimes.com/2004/07/17/
opinion/17KRIS.html?ex=1247803200&en=b9eee1a2743a902b&ei=5090
[6]
Cf. J. A. Fitzmyer, Luke X-XXIV,
987. The Greek text for “be dressed for
action” is to have one’s “loins girded,” which refers to tying up the long robe
with a belt to ensure one is able to act freely and quickly. One could render it as being “dressed for
work.”
[7]
Cf. Fred Craddock, Luke, 165:
“readiness ... consists of continuing faithfulness to one’s duties. When that is the case, uncertainties are no
cause for alarm or anxiety.” Cf.
similarly, Fitzmyer, Luke X-XXIV,
985; John Nolland, Luke 9:21–18:34,
705.
[8]
Cf. Donald K. McKim, Introducing the
Reformed Faith, 177: “If we believe the ultimate future is about God’s
liberating rule, then the church and all followers of Jesus Christ will do
whatever we can to point toward this future reign and to enact God’s coming kingdom
in history today.” Cf. also Karl Barth, Church Dogmatics 4.2:555, where he says
that Christians are those who “those who constantly stand in need of
reawakening and who depend upon the fact that they are continually reawakened.
They are thus those who, it is to be hoped, continually waken up.”
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