March 10, 2002 -- FOURTH SUNDAY IN LENT
1 Samuel 16:1-13
Psalm 23
You have anointed my head with oil. (Ps. 23:5)
Ephesians 5:8-14
John 9:1-41
Color: Purple
Ephesians 5:8-14
Title: “Imitation of Christ”
Paul’s basic formula, “Become what you are,” determines the structure of Pauline letters. The first part of his or his disciples’ letters deal with “what you are,” what Christ has made the Christian. This part is frequently called the “doctrinal” section and its mood is in the “indicative,” the philological mood of facts. The other part deals with “Become,” and is frequently called the “moral,” or “paraenetic,” or “hortatory,” section. It is written in the “imperative,” mood and or the “subjunctive,” the mood wherein the speaker or writer does not take responsibility for the facticity of what is said, the mood of wish, hope, “should be,” or “let be.” The Greek of Paul’s day, koine Greek, had dropped the “optative,” mood, the mood of “would that,” a distinct verbal form, and its nuances were subsumed by the subjunctive mood. This text is in the hortatory section of a letter written by one of Paul’s disciples to Christians in Asia Minor around 90AD.
Using “light,” and “darkness,” as metaphors for right and wrong conduct is virtually universal, found in all religions, a favorite antithesis of the Essenes and of Jesus, especially in the Johannine literature. Paul uses it frequently, examples, 1Thes 5:5; Phil 2:15. Though the early Christians “milked,” if you will pardon the mixing of metaphors, water-imagery for all it was worth, they also liked to compare Baptism to enlightenment. True, light comes in second when it comes to Baptism talk, but it is a close second. The epistles are always exhorting to “become what you are,” by remembering what you have become, remembering Baptism, imitating Jesus and Paul, by “acting as if… and then you will become.” That is what “imitation of Christ,” means. It is not hypocrisy. It is not pretending to be on the outside what you are not on the inside. It is living one’s inside out. Thus the “indicative,” of one’s spiritual experience provides the basis for the “imperative,” of appropriate action.
In verse eight, now you are light in the Lord. Live as children of light: Christians are not “light,” in themselves, only “in the Lord.” Christian being is not an autonomous being. We are nothing, except what we are in the Lord, have been made by the Lord and our association with him. Because we are aware of whose we are, our doing is consistent with that light. We behave in a way coherent with Christ and thus become on the level of human life what we have become or been made on the level of divine life. In Mark 4:21 Jesus put the two ideas together when he compared Christians to lamps. A lamp is not light itself, but a vehicle for its shining. In giving light it also sheds light on itself and can be seen for what it is. That is the notion here. Darkness represents evil and Satan; light stands for goodness and God. “Children of light,” is a Hebraism for “enlightened people.”
In verse nine, for light produces every kind of goodness and righteousness and truth: In the Greek we have an ellipsis rather than a sentence. Thus, something must be added to have it make sense. The Greek reads, “for the fruit of light is seen in every…” The word “fruit,” is a common metaphor in the New Testament, an agricultural one. Just as a seed frequently a metaphor for “word,” unfolds, reveals the kind of seed it is in the full-blown plant, and thus fulfills its own nature by becoming what it is, by producing fruit, so the light of Christ’s presence in the depths of the human heart is the “seed” from which everything grows, everything that is “good, that is “right, “ that is “true.” The Christian is the soil, not the seed. In Galantines 5:22 Paul calls these and other virtues “fruits of the Spirit.”
In verse ten, try to learn what is pleasing to the Lord: The New Testament disappoints legalists, although they continue to try, who look for specific rules and regulations to apply to every situation. The New Testament does offer guidelines of conduct, but they are general principles virtues, fruits, not precise prescriptions. “Try to learn,” translates a participle, dokimazontes, meaning “examining, discerning, discovering.” It is used in two senses: First, to prove, to show something for what it is; and second, to approve, to acquiesce, to agree, to behave differently because of what is proved to be the case. To please the Lord, Christ, is to gain his approval by behaving in a way consistent with what he has made us. The essence of Christian obedience is not the keeping of rules but living in the conscious presence of Christ, the light, and thereby developing an intuitive sense in each changing situation what Christ would approve of. Christ’s acceptance of us is a given. What behavior he approves of is a discovery.
In verse eleven, expose them: Now the light of Christ’s scrutiny is turn on to “ fruitless works of darkness.” His light exposes dark deeds for what they truly are. The Christian is not only to avoid such behavior himself or herself, but is to point it out in other Christians. This is done out of love, not a sense of moral superiority. If a Christian sees a fellow Christian doing wrong, it is his or her responsibility to speak to that person first and privately according to Matthew 18: 15-18. Then, bring in two or three other Christians as “witnesses,” or counselors, and, finally, the whole church, if the person remains stubborn and refuses to change behavior according to and consistent with Christ’s light. The verb translated as “expose,” elegchete, is a legal one. It can mean anything from “rebuke,” to “indict,” to “convict,” consistent with the three stages of “due process” found in Matthew 18: 15-18.
In verse twelve, for it is shameful even to mention the things done by them in secret: If “expose them,” in verse eleven, meant “out them, tell on them” this sentence would make no sense. How can one “expose,” without “mentioning.” Above in verse three, the author made the point that not only are vices to be avoided but even talking about them is a no-no. Such unholy things should not be the subjects of conversation among “holy,” people. Certain topics are unacceptable. Christians are to avoid the temptation to talk about sin in ordinary conversation. It is characteristic of the legalistic moralist to carp about other peoples’ sins. In some cases that is all they talk about, and in great detail. Such speech is not a sign of the personal “holiness,” of the carper. Having already made that point, the author here seems to be referring to the “due process” clause in Matthew 18: 15-18. When a Christian discovers another Christian’s secret and or shameful conduct example, of a sexual nature, he or she should deal with the matter privately first, not broadcast it to the world. Revealing other people’s sins for no good reason and in the wrong context is “shameful.” The revealer is shamed more than the revealed. In other words, that is more displeasing to the Lord than what the first sinner did.
In verse thirteen, but everything exposed by the light becomes visible: This is another version of a proverb found in Luke 8: 17, “For nothing is hid that shall not be made manifest…” John 3:20-21 puts it this way: “For everyone who does evil hates the light, and does not come into the light, lest his deeds should be exposed…” The point is that truth will out and the gossips and moralists need not make it their personal self-appointed mission to “expose,” people before they have had a chance to repent. The Church’s process of “exposing,” Matthew 18: 15-18, is for the purpose of correcting, not shaming or glorying or gloating in another’s sin. If, after that process has been faithfully followed, a sinner does not repent, then he or she is to be expelled.
In verse fourteen, Therefore, it says: What follows is not a quote from Scripture, although its echoes passages such as Isaiah 26:19; 60:1; and Jonah 1:6. It appears to be a quote from a Christian hymn, probably a baptismal hymn. The awakening sleeper would be the catechumen emerging from the darkness of sin and death and entering into the light given by Christ. The author quotes it to remind his readers of their own Baptism, their passage from darkness to light and to say, “Do not go back there.” It is a common tactic in the New Testament epistles, when admonishing to do right, to remind the readers of their Baptism and to admonish them to remind themselves, whenever tempted, of the implications of that Baptism.
Sermon
Acting “as if,” can be misunderstood. Hypocrites act, put on an act. That is not the meaning here. Imitating another is also “acting as if,” one were that person. In the case of the Christian, who has accepted Christ as Lord and Savior, who has let Christ take over his or her center, acting as if one were Christ is not pretending to be Christ, but really not being Christ. It is imitating Christ in order to be consistent with the new identity Christ has freely and undeservedly given. The result is one of becoming, becoming more consistent with, more coherent with, Christ himself. Of course, the Christian will never become Christ in the sense of eliminating Christ, or the need for Christ or replacing Christ with self. It is allowing one to be completely transformed by Christ. The caterpillar becomes the butterfly by shedding caterpillar characteristics and “imitating,” butterfly life. That image, pattern, model, ideal is planted in the caterpillar. The caterpillar is not even conscious of what it is becoming and thus does not really direct the process. The power is not in the caterpillar so much as it is in the butterfly. The end result is directing the process, not some false, imaginary or overreaching dream in the caterpillar. Just as no caterpillar can become a butterfly without both the butterfly model inside and without the will to become, so no Christian can become “light,” without the model of Christ inside and the will to cooperate with that model. We cannot dream up our own model. Christ puts that model in us when we are baptized as the Indwelling Resident Holy Spirit. Thus we imitate what is there, not a concoction of our own. While each individual will experience that model realized in a way respectful of the uniqueness of each person, the differences from individual to individual are not so great as to be inconsistent with the one Christ. There is great room for variety, but no room for contradiction. Thus, on one level, all Christians will look alike, act alike, be alike. On another there will be individual differences within the parameters of Christ, since everyone Christian and non-Christian alike is a unique and unrepeatable instance in all of human history of being an “image,” of God.
The inspired author reveals a keen insight into human nature and the nature of temptation to sin. Both in verse three and in verse twelve, he warns against even talking about sinful behavior and vices. He knows that such can tempt the speakers to actually engage in such behavior. The most well known example of this is the case of an alcoholic going to an AA meeting and his or her obsession to drink kicks in simply by talking about his or her “favorite,” topic. We tend to speak about the things that are on our mind, even things we are obsessed with. A person who always talks about situations involving sex or alcohol or partying is clearly obsessed. A person obsessed with cleanliness will talk about cleaning and person obsessed with eating will talk about food. To avoid the obsession from kicking in and taking over, a person is well advised to stop the obsession at first base by not even talking about it in the first place. Better yet the person is better of if he or she learns to control his or her thoughts and not even think about their obsession, choose this day whom you shall serve. The thoughts you think are the one’s you serve.
The author also appears to know that legalistic, moralistic people take too much “delight,” and shed too little light when they bring up other peoples’ sins for conversation and condemnation. These folks seem to transfer their own obsessions onto other people. They become obsessed with other people’s sins in order to avoid facing their own, frequently the same sins they are condemning in others. He reminds us all to return to our Baptism, to think about it, about how our sins were forgiven and about how our power to resist sin and evil was immeasurably enhanced. Thus we are to avoid not only “works of darkness,” ourselves, but talking about such works in others. This message will not make self-righteous “Christians,” very happy because they seem to take such sinister delight in condemning other people, a delight and practice absent from what we know about Jesus into whom we have been baptized. It is that light, the light who is Christ, that the Christian is to shine on the darkness or through it. By leading this new life, of light, the Christian exposes the evils in the world for the deadly and sterile things they truly are. We are to be the means whereby the light of the world sheds his light in the world – through us, through our behavior. In this way we “become what we are.”
Become what you are.
Tell others what you see in them without condemning them, enlightening without frightening.
Our hidden obsessions come to light in our speech.
Moral Imperative: Christians are not automatically and magically morally better than non-Christians. But they are better off. In the realm of morality,“should,” is a very important word. One should do this or that. That is what morality means. It means should. This is true for both Christians and non-Christians alike. However, there is a big difference. The non-Christian is trying to arrive at a state of moral goodness, a state not yet real for that person. It is a goal to be achieved or arrived at through effort, personal, moral effort. The moral-minded non-Christian says to himself or herself, “I should do this or that,” if I am to become the person I desire and strive to be. The Christian finds himself or herself in the opposite position. The Christian already is what he or she desires to be, already is a child of God, and already is morally good. “Is,” that is, from God’s vantage point, from the eternal way and level of looking at things. Thanks to Baptism into Christ, being grafted onto Christ, incorporated into Christ, the Christian has arrived at the moral state of goodness, not through personal effort, but through God’s gracious gift. Thus, morally, what a Christian is-is a given. Christians start from there. They do not strive to get to a new place through moral effort, but to proceed from that place and behave morally because they are already moral. Moral goodness is not something to gain but something to lose. Christians do not strive to become good; they let the goodness be. This fundamental fact does not eliminate moral effort, any more than a good and gifted carpenter does not have to work hard. A good carpenter has to work as hard, even harder, than an incompetent one. And, we presume he became good at what he did by behaving much they same way a non-Christian behaves in moral situations. He strives, he tries, he both succeeds and fails and, eventually, develops habits of behavior that demonstrate his competence. Once he has arrived at that level, all his subsequent behavior is consistent with that level of competence or should be. It is still work. He still does good work, but now he does it because he is good at it, not in order to become good at it. Christians start out not at the lowest rung of the moral competence ladder, but at the top, like the competent carpenter. However, they do not deserve to be where they are. That is a gift from the Master. Because a carpenter is competent, does not mean that he is incapable of doing shoddy work, of behaving in ways beneath his capabilities. The same is true of a Christian. Christians can backslide, fall down a rung or two or more, even all the way down the ladder. And, thanks to Christ, can get restored to former “glory,” if they repent. Christians continue to do good works, like the carpenter does good work, out of gratitude for having been saved, not in order to be or become saved. Moral effort is still required, but it is easier because all the Christian is doing is behaving according to his or her new nature, not trying to break out of old natural habits. There is an already and a not yet dimension to Christian life. We are already saved and morally good on the level of the new creation and still not yet fully so on the level of the old creation. The light of the new creation, the light of Christ, shines on the darkness of the old creation and reveals to us what is left to do in order to complete the sufferings and the work of Christ, our salvation. As we do that in our own personal lives, others, those not yet Christian at all, can not only see how it is done but why it can be done, by whose power, by the power and light of Christ.
Speech: A pretty good external indicator of where we are on the moral ladder is our speech. Speech reveals what is going on inside. Words can reveal anger and resentment, otherwise hidden to the person in the darkness of the psyche. Words can reveal what obsesses, and therefore imprisons, us. Words can reveal judgments of others, jealousy, etc. And, words can reveal love, inner peace and joy, all fruits of the Holy Spirit. Amen.
