Luke 6: 27-36
In the 1950’s a man by the name of John Patrick wrote a play called The Curious Savage. Besides being a playwright, Mr. Patrick adapted several well known books and novels for movies including High Society, In the shoes of a Fisherman, The world of Suzie Wong and other movies.[1]
Well, in his comedy play The Curious Savage, a wealthy woman by the name of Mrs. Savage, has been put into an insane asylum by her step children who are disappointed with her because she wants to develop a foundation to help people fulfill their dreams. To develop this foundation she would be using money that she inherited after their wealthy father, her husband had died.
I would like to share with you part of the play where we listen to a conversation in the asylum. The dialogue begins with the main character Mrs. Savage asking a character named Fairy May: "What is wrong."
Fairy May: “Nothing. It's just that no one has said they loved me this livelong day.”
Mrs. Savage: “Why, yes they have, Fairy.”
Fairy: “Oh, no they haven't. I've been waiting.”
Mrs. Savage: “I heard
Fairy: “Did she?”
Mrs. Savage: “She said, ‘Don't eat too fast, Fairy.’”
Fairy: “Was that saying she loved me?”
Mrs. Savage: “Of course. People say it when they say, ‘Take an umbrella, it's raining’ - or ‘Hurry back’ - or even ‘Watch out, you'll break your neck.’ There're hundreds of ways of wording it - you just have to listen for it, my dear.”
Fairy: (brightening): “My dentist said I had perfect occlusion. Do you think he was telling me he loved me?”
Mrs. Savage: “What else?” ...
Fairy: “Oh, thank you. I've been missing so much. Oh! My dentist loves me.”[2]
That short dialogue sums up the premise of the comedy; everyone except for Mrs. Savage misses so much because all the characters in the play have preconceived notions about things like money and what constitutes as normal.
We come tonight to the continuation of our gospel from last week, the gospel that is called the Sermon on the Plain whereas in Matthew the similar but much longer sermon is called the Sermon on the Mount. Some suggest that the words tonight are a fundamental lesson by Jesus of what is to be expected of those who are his followers. Some suggest that these words are the some of the most radical as well as the most misunderstood words ever uttered by Jesus. Yet many questions remain? Are we to take the words literally to a fundamental and deeply spiritual form of pacifism? Or do these words describe what is to come and thus impossible to implement in the real world?
Tonight I do not want to argue for a single interpretation; rather I think we need to begin by focusing on what is obvious about this lesson that at times can be missed because we may be like all those around Mrs. Savage filled with preconceived notions of what is normal.
We need to remember that this lesson, the words of Jesus in the Sermon on the plain --- are directed at the disciples. As you may remember that is one aspect of the Sermon on the Plain that is different from the Sermon on the Mount, these words are specifically intended for the disciples: “Then he looked up at the disciples.”[3] Additionally, Jesus defines the identity of the enemies: “Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of
Thus, Jesus is laying down the general principle for his followers to love ones enemies with the assumption that the disciples are the victims, not victimizers. Jesus does not provide instructions on what to do as if his followers are doing the striking, stealing, hating, and abusing others. So, although the disciples of Jesus may be victims, they are not to regard themselves as such. Rather, disciples are to take the initiative, not by responding with the same methods, but according to the principles of love, generosity and forgiveness.[6]
The basis for thus for the disciples to love their enemies is God’s grace, the redemptive love of Jesus Christ. And because disciples are representatives of Christ, who represents God, loving ones enemies indicates that the disciples to be ambassadors of Jesus Christ. Perhaps now, by clearing the air so to speak, we can begin to consider these words for us based on the premise that as disciples our behaviors and relationships are prompted by God.
What do we call this prompting by God in our lives? It is through radical grace that we affirm today’s words, really any words, from Jesus. Because it is only through grace that we can begin to see how these words set us free. When God saves by grace, God does not change the rules after and expect us to live by law from that point forward, rather God expects us to live by grace as well.[7] How does that happen in today’s lesson?
First, as recipients of grace we are to demonstrate grace in the way we respond to mistreatment by others. Jesus said: "But I tell you who hear me: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. If someone strikes you on one cheek, turn to him the other also. If someone takes your cloak, do not stop him from taking your tunic. Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back.”
Simply put these words of Jesus, dominated by action words, and imperative commands: Love, do good, bless, pray, turn, do not stop, give, and do not demand. Our lives are to demonstrate a grace similar to the way God’s loves us. God does not react to our disobedience, our sin, in ways that are destructive, or that spiral the conflict, but in ways that focus on change. We are to do the same.
Secondly, we are to demonstrate grace in ways that we would have grace shown to us. Jesus said: “Do to others as you would have them do to you.”[8] We want to be treated well. But if we really want to be loved why are we so typically unwilling to love? Grace is God’s prerogative to deal with sin and God, as demonstrated by Jesus Christ, chooses to forgive. God wants to be treated not as vengeful, hurtful, destructive God, although God could certainly act that way, as we can act that way. Instead God wants to be loved because God is forgiving and loving. So if we want to be treated as loving and forgiving then we need to live that out. Or we could say it this way: demonstrate grace to the world in accordance with the grace we expect from the world.
Third, we are to demonstrate grace in such a way that it is contrary to the world’s expectations. Jesus said, “If you love those who love you, what credit is that to you? Even 'sinners' love those who love them. And if you do good to those who are good to you, what credit is that to you? Even 'sinners' do that. And if you lend to those from whom you expect repayment, what credit is that to you? Even 'sinners' lend to 'sinners,' expecting to be repaid in full. But love your enemies, do good to them, and lend to them without expecting to get anything back.”[9]
The point is quite simple. We are to react out of the ordinary. Grace for us is the difficult choice, the difficult response, the difficult way for us to demonstrate God’s love and forgiveness, not only because it is “foolishness” in this world, but also because, let us in all honesty acknowledge there are no visible rewards.
We are to demonstrate God’s grace in harmony with the grace shown to us. Jesus said, “Be merciful, just as your Father is merciful.” I think it is simple enough to say, concerning the grace we are willing to demonstrate towards others, in this way: How much grace has been shown you? I. Howard Marshall in his commentary on these passages wrote, “The mercy of God supplies both a pattern for his children to follow and a standard of comparison for them to attain.”[10]
Mrs. Savage voices the truth to Fairy May; the world misses so much love. In this seemingly insane world, we are to demonstrate God’s redemptive love in Jesus Christ, remembering in the words of Paul: “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.”[11]
Are today’s words from Jesus radical? They are as radical as the grace given to us in, with and through Jesus Christ.
[1] http://en.wikipedia.org/wiki/John_Patrick_(dramatist)
[2] John Patrick, The Curious Savage (New York: Dramatists Play Service, 1951), 36-37.
[3] Luke 6: 20
[4] vs.22
[5] Vs. 35-36
[6] Craddock, Fred B. Luke Interpretation: A bible Commentary for Teaching and Preaching.
[7] I owe deep gratitude to a blog post for what follows. http://dangoldfinch.wordpress.com/2007/12/16/grace-as-undeserved-love-luke-627-36/
[8] Vs. 31
[9] Vs. 32-35a
[10]
[11] Romans 5:8
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