C, Post-Pentecost 18, Proper 23 - 2 Timothy 2:8-15 "Chewing the Fat of Faith"

Perhaps you’ve heard the saying, “chewing the fat”. This is what people do when they sit round the campfire, the bar with a beer, or at the kitchen table — killing time, talking, perhaps gossiping, or just discussing the day’s events in a bid to overcome boredom. One chews the fat by having a chat with someone else. Chewing the fat is usually done with friends.

But from where did such a saying arise? Is chewing the fat a healthy thing to do, or not? Or is chewing the fat neither good nor bad — just a way of remembering and reminding, a mental regurgitation, coughing up what was once buried deep within the mind?

There are a number of legends that seek to explain how the phrase “chewing the fat” entered common speech. However, in recent times there’s an army of health experts warning people off eating fat. To eat lean, they say, is to live a serene, healthy life. One must deny oneself fat, let alone chewing the fat.

Yet this is what soldiers would do to pass the time of tension and boredom before battle broke out. They would chew on tough salted meat or fat to distract the mind and socialise with one another — in the calm before the storm, to keep calm.

Or “chewing the fat” may have been a saying that arose from people doing so in times of food scarcity or on long voyages across the ocean, chewing the fat to get every last morsel of goodness out of a limited supply of food. Even so, it was still a communal activity.

Another possibility is that the saying came from a Native American cultural practice where, during peace talks, “chewing the fat” was a ritual.

Another possible derivation is that “chewing the fat” may have come from another saying, “chewing the rag”, where musket ammunition was kept in paper or cloth soaked in animal fat, which was bitten off when loading the musket. It is thought that the bitten‑off ends of rag or paper soaked in fat would then be chewed to reduce nerves amid the battle. Here again, chewing the fat was a communal exercise amongst comrades.

Saint Paul calls himself a soldier bound in chains as he encourages Timothy also to be a good soldier. He says to Timothy, “Share in suffering as a good soldier of Christ Jesus. Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, for which I am suffering, bound with chains as a criminal. But the word of God is not bound!” (2 Timothy 2:3,8–9 ESV)

Chewing the fat, like chewing gum, requires muscle memory. Paul encourages Timothy to chew over the word of God, which is not bound as he is bound. Remember Jesus Christ, remember his resurrection, remember he is the offspring of David, remember my preaching of these things — which is my gospel, for which I am suffering. Make it yours too! Chew over the word of God, remember the word of God.

Although “chewing the fat” of God’s word is not literally tearing pages from the Bible and eating them, the symbolic saying does bring to light an issue from Old Testament law. The fat was the most valuable part of a sacrificial animal; eating it, let alone constantly chewing it, was forbidden. The fat and the blood belonged to God:

“And the priest shall burn them (that is, the fat on the entrails, together with the kidneys, the liver, and the fat covering them) on the altar as a food offering with a pleasing aroma. All fat is the Lord’s. It shall be a statute forever throughout your generations, in all your dwelling places, that you eat neither fat nor blood.” (Leviticus 3:16–17 ESV)

There would be no literal eating or “chewing of the fat” in Jewish practice. Yet today we eat and drink the body and blood of Jesus Christ, the Word made flesh. We remember what Christ did to be our Saviour at the cross as we eat his physical and spiritual body and drink his physical and spiritual blood, hidden in the elements of bread and wine. In this we gather as congregation to remember Jesus Christ, to chew the fat, one could say!

Paul, imprisoned, encourages Timothy to share in these things with him despite being separated by prison bars and fifteen hundred kilometres as the crow flies — and further if on foot. Likewise, we gather not just here, nor just at this time, nor just as a parish, nor as a Lutheran denomination, but with angels, archangels, and the whole company of heaven as we are faithfully gathered by the Holy Spirit to “chew the fat” of God’s word, and his Word made flesh in the body and blood of Jesus Christ.

This is a mystery that takes Holy Spirit‑given faith to grasp, and it also takes Holy Spirit‑given faith to pass on to others so they too can “chew the fat” of this faith mystery and receive salvation.

Paul also reminds Timothy of this, since he is a minister of these mysteries at Ephesus. In his first letter to Timothy, Paul lists what is required of Timothy and others who serve, saying: “if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth. (1 Timothy 3:15 ESV)

Then Paul calls Timothy to chew over the following trustworthy saying: “Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.” (1 Timothy 3: 16 ESV)

Now in his second letter he gives Timothy another piece of truth to chew over as he says: The saying is trustworthy, for: If we have died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he also will deny us; if we are faithless, he remains faithful— for he cannot deny himself.” (2 Timothy 2:11–13 ESV)

On hearing this saying at first you might hear the law of God, as Paul says, “if we deny Jesus, Jesus also will deny us.” This certainly is a dire place to be! I imagine none of us want to be denied by Jesus Christ. Chewing the reality of being Christless is more hopeless than an Anzac assault from the trenches of Gallipoli.

However, I want us to hear the inclusive language of Paul to Timothy: If we have died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he also will deny us; if we are faithless, he remains faithful— for he cannot deny himself.” (2 Timothy 2:11–13 ESV)

One might think the last statement, “he remains faithful — for he cannot deny himself”, is not inclusive. However, Paul wants Timothy to chew over the richness that has been given to all: to him, Timothy, the congregation at Ephesus, and to us as well. Even though Jesus can deny us when we deny him, and leave us to our own devices, to discipline us, he will always be faithful to us, because the Holy Spirit has been planted in us in baptism. The Holy Spirit reminds us to remember and endure — or remain — in Jesus Christ, and to chew over the truth that allows us to reign with Jesus. Although it is hidden and only seen by faith this side of our physical death and resurrection.

Where Paul calls Timothy to remember Jesus, his works of denying and being faithful, now he encourages Timothy to continue being faithful to his call as pastor at Ephesus, saying: “Remind them of these things, and charge them before God not to quarrel about words, which does no good, but only ruins the hearers. Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.” (2 Timothy 2:14–15 ESV)

Paul calls Timothy to rightly handle the word of truth, by remembering and reminding. Like a cow chewing its cud, Paul remembers and reminds as he “chews the fat of the faith”. He calls Timothy to do so too. And Paul does this so the church can continue to be gathered and pass on the faith, chewing the fat of God’s richness in Jesus Christ, given and shed for the salvation of souls, so people might participate in the reception of God’s peace. To “chew the fat”, to receive the peace of God.

As we hear Paul speak to Pastor Timothy too, we’re called to chew the fat of faith for our eternal peace as well. We’re called to remember and remind others of God’s faithfulness to us. To gather with our friends and family, our colleagues and neighbours, to chew the fat of our faith and peace. Be it sitting round a campfire, at the bar with a beer, or at the meal table — killing time, talking, demonstrating our desire to glorify God, as we discuss the day’s events in the light of our salvation from sin as we patiently wait for Jesus’ return.

Amen. 

C, Post-Pentecost 16, Proper 21 - Luke 16:19-31 & 1 Timothy 6:12 "Remember and Repent"

We have all done things in our lives that, the moment we’ve done them, we regret. In a second everything changes. Over and over in our minds we remember with such clarity, bit by bit, blow by blow, what occurred—but now it’s too late. It matters not how much we replay in our head how the events unfolded; we can’t take them back, nor the consequences, which after the fact cause so much torment in our remembrance. If only I hadn’t done this, then that wouldn’t have happened! The remembrance of deeds done wrong, whether deliberately or accidentally, makes the pain all the more hellish.

Jesus tells a parable about a nameless rich man and a remembered poor man, Lazarus—named and remembered by God, the angels, and Abraham. This parable reveals heaven and hades, before and after death; before and after the moment death stops us doing anything. In that second, we give up the fight and everything we once had control over.

Today we hear Saint Paul’s words to young pastor Timothy at the church in Ephesus. This is a church that is being tempted to return to Judaism and the synagogue, to the rigours of the law and circumcision, to put off the Holy Spirit and forget the work and reproach of Jesus Christ—to return and remember human works once again. But it’s also a church aroused by pagan Ephesian society, tempted to rethink the faith in Jesus Christ, to believe it is missing out on something, so it flees to the ways of the Greek goddess Artemis (or the Roman goddess Diana) and the temple priests who encourage female worship and idolatry.

To Timothy, Paul says: “Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (1 Timothy 6:12 ESV)

One can fight for the faith, or fight against the faith. Similarly, one can flee to the faith, or flee from the faith. This is the plight of all human beings, as God watches to see if we remember and allow ourselves to be daily returned to the way of Jesus Christ and the cross—before that moment or second in time when our body can no longer take a breath and we take our last.

Picture your life as it is today. Now imagine your country, your town, your home being invaded by an aggressor. Everything you have, in the blink of an eye, becomes someone else’s property.

You no longer have control over yourself. You are taken by force and, having lost your identity, you are given a new one. It’s impersonal: a number is tattooed on you for identification. Your identity has no name, no gender—just a number in a vast expanse of other numbers. You’re used for whatever purpose your controller sees fit.

Your life today is gone in the blink of an eye; in an instant it is different. Freedom is gone. No longer rich or poor, you are someone else’s possession.

This very thing has happened throughout history as nations invade nations. It doesn’t even need to be annexation by another country. It has happened within countries where culture convulses and a revolution in ideals changes everything in a second. Last century the Bolsheviks overran Russia, and Fascists overran Germany. People lost everything—their property, their identity, and their freedom. Jews in Germany and Christians in Russia were considered second-class citizens, or worse, lower human lifeforms. Picture this against yourself, your time, and your possessions today. Would you survive?

The rich have a lot to lose. If the thought of loss like this frightens you, then perhaps you might consider yourself to be like the rich man in Jesus’ parable. He was tormented, having lost his riches in hades or hell. He was caused to remember what he had, what he lost, and this caused him to be tortured with torment. In that moment he went from wealth to wanting, from succulence to suffering, from delight to desperate desire—making it all the things hell and hades are: remembering in eternal separation. The eternal, “if only I had done that, then this would not be the reality!”

This is the picture of the rich man in the parable who eternally remembers and cannot repent, nor cross the chasm to comfort.

Opposite the rich man in the parable is Lazarus. Lazarus is known by the rich man, because he names him as he cries out from hell. But the rich man didn’t sustain Lazarus in his sumptuous and succulent lifestyle, even though he knew Lazarus was just outside his gate. Lazarus now stands with Abraham.

Abraham is the rich man of the Old Testament. Yet his wealth was more than his many possessions and people.  Rather, Abraham’s true wealth was his faithfulness towards God.  So, Lazarus stands in richness with Abraham who once was rich towards God but is now in God’s eternal richness. Abraham sought the kingdom of God and received it and more while he was alive.

Abraham calls the rich man to remember everything changes once death is in place. What carried the rich man while alive does not carry him anymore. His aggressive nature bound in human sin and self-centredness was not put aside to trust, give thanks, and supply those in need. Now he has an eternity, to remember the earthly opportunity he had to repent, to remember with regret that he chose not to repent, and to eternally remember his separation from God and God’s word of salvation and peace.

So how do I not become like the rich man with all the gifts God has given me? How do I become like Abraham, who trusted more the richness of God than the possessions he had? How can I be eternally comforted like Lazarus?

Notice the reality of Lazarus! Lazarus lay at the rich man’s gate. He could do nothing for himself. He desired what fell from the rich man’s table but lay outside without access. He was covered in sores, and they were licked by dogs.  He was doubly unclean. This poor Jew had no way of working his way into the richness of the rich man.

But not only notice Lazarus—notice you have need like Lazarus too. Despite the many riches you have, using them for security in this life or the next makes you doubly unclean. Like the rich man in the parable, trusting your earthly riches and not remembering from whom they came makes you poor.

Remembering and repenting now is better than remembering with regret in hades that “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” And “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” (Matthew 5:3,6 ESV)

Today we all have many possessions, choices of identity, and ways to spend our time. All of them tempt us to build our own kingdoms, full of unclean idols leading to eternal death. How does one prepare themselves so there is no regret once death comes and our earthly choices are translated into an eternal and holy reality?

We return to what Paul instructed the Ephesians to do before Timothy was sent to be their pastor. He says: “Put on the whole armour of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. Therefore take up the whole armour of God, that you may be able to withstand in the evil day, and having done all, to stand firm.” (Ephesians 6:11–13 ESV)

Like Lazarus, who lay at the gate unable to do anything, Paul calls the church to stand in the active victory of Christ, in God’s armour. He continues: “Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, and, as shoes for your feet, having put on the readiness given by the gospel of peace. In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints.” (Ephesians 6:14–18 ESV)

God gives you the privilege to remember, reflect in his richness, repent, and stand in his armour before death comes and all is eternally set. Instead of failing in your poverty for eternal sustenance, allow the Holy Spirit to dress you with armour, allowing Christ’s victory to do its work. We stand in the good fight already fought and won at the cross.

With the active sword of the Spirit—the word of God—let the Holy Spirit help you see, like Lazarus, your helplessness, so you remember Jesus Christ now; so now you remember his victory for you; so in these days before death you allow the Holy Spirit to put you in good standing with God for peace through repentance.

There are no eternal regrets remembering and repenting this side of death. Amen.

Lord God, Heavenly Father, together with your Son Jesus Christ and the Holy Spirit, you are the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. Therefore, to you, Lord God, let us give honour and eternal dominion. Amen. 

C, Post-Pentecost 18 Proper 23 - Luke 17:11-19, 2 Kings 5:1–3, 7–15c, Psalm 111, 2 Timothy 2:8-15 "Remember, Endure, Remind, and Give Thanks"

 Remember, endure, remind, and give thanks. 

We remember what our parents taught us, we continue in their practices teaching them to  our children, then over and over again we remind them of what we have taught them.

Say, “please”.  Say, “thankyou”.  We teach our children good manners just as we were taught by our parents.  And we repeat this over and over again in our saying please and thankyou by way of example to our children, as well as reminding them to do the same and discipline them when they fail to follow what we’ve taught.

Imagine that having been taught to say please and thankyou by your parents you teach your children to do the same, but in practise you never say please and thankyou to your children or in front of your children with others!  What do you think they will learn?

This “do as I say and not as I do” lesson will be seen with all the hypocrisy it deserves by the young learners.  And they might just ignore the lessons from your lips, in favour of the practice of not saying please and thankyou.

The readings today focus us on thanksgiving — giving thanks.  Naaman, the commander of the Syrian army, after initially ridiculing Elisha for his direction to dip himself in the Jordan seven times, is convinced to put his anger aside and do as commanded.

We hear, “Then he returned to the man of God, he and all his company, and he came and stood before him.  And Naaman said, “Behold, I know that there is no God in all the earth but in Israel.” (2 Kings 5:15a-c ESV)

Saint Paul calls Timothy to remember Jesus Christ, the gospel of promise that, “If we have died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he also will deny us; if we are faithless, he remains faithful— for he cannot deny himself.”  (2 Timothy 2:11-13 ESV)

Here Paul encourages Timothy in the Christian life cycle of death and resurrection — remembering, enduring, reminding, and giving thanks. 

When we die with him, we live with him.  Daily dying to self, letting the pride die, to confess sin, to serve sinners with the love of Christ, bearing the cross that Jesus and the Holy Spirit have set aside for you to bear, even before this world was created.

By enduring in this “death and resurrection cycle”, comes the promise of reigning with Jesus Christ.  When we are reminded of Jesus’ covenant made through his death and resurrection, we remember the many big and small deaths and resurrections we face in this life is a preparation for the great day of resurrection that awaits our final death.  This final death reminds us and causes us to remember our first death and resurrection, when we were baptised into Jesus’ death and resurrection outside Jerusalem two thousand years ago.

Paul then says, “if we deny Jesus, he will also deny us”.  Denial here is a refusal to endure, a rejection of remembrance, and stopping all means of being reminded.  It’s here we look at the ten lepers. 

Lepers are ritually unclean.  They cannot come into the presence of God in the temple until they are made clean (Lev 14:1-32).  Jesus sends the lepers to the priests after they say, “Jesus, Master, have mercy on us.” (Luke 17:13 ESV)  They say, “please”.  But only one returns to say, “thankyou!”

This thankful healed leper is a Samaritan.  The other nine are assumed to be Jews.  Can you hear the levels of irony here? 

For the cleansing of leprosy, the priest goes to the leper, but here the lepers are sent to the priests by Jesus.  They plead for mercy and Jesus commands them to go.  Did the other nine realise they were healed on the way?  We are not told.  We are only told of one Samaritan who returns having been healed and is called by Jesus to, “Rise and go your way; your faith has made you well.” (Luke 17:19 ESV)

To where would he rise and go?  Jesus is going to Jerusalem, he has sent the other nine there as well, to the priests in the temple.  This cleansed Samaritan is told by Jesus, “go your way.”  This is the way of faith.

One would  hope after the nine went to the priests in Jerusalem, they would have witnessed Jesus’ death and resurrection and with the Samaritan would have acknowledged Jesus as Lord.  In this way they would die with Jesus and be raised to life.  They then having died to self would have been strengthened to confess Jesus Christ in the face of denial, rejection, and death at the cross.

However, we know Jesus had no support at the cross.  All denied him.  But having been raised from death we now are one with him in his death and resurrection.  Denying him now, puts us on slippery ground knowing he has been raised.  Continuous denial of Jesus Christ is serious stuff, especially when we hinder the Holy Spirit’s work of our death and resurrection in Jesus Christ.

Saint Paul warns Timothy of the seriousness of denying Jesus’ death and resurrection having died to sin and enduring in our resurrection through him.  But even in the face of denial, Paul tells Timothy of Jesus’ faithfulness.

While we are alive, while we remain in the death and resurrection of our baptism, Jesus will continue to be faithful to us despite our faithlessness.  This is good news, as the way of death and resurrection always remains open for us, to be returned to our baptism into Jesus Christ, and the Christian cycle of death and resurrection.  This return is enacted by the Holy Spirit also because of  Jesus’ death and resurrection.

We are reminded here we are always remembered by Jesus Christ; he is faithful to us despite our forgetfulness and faithlessness.  This is why he sends the Holy Spirit as our helper, our reminder, the one who endures with us, setting up events, bringing lepers into our lives to remind us of Jesus’ love and faithfulness, despite the leprosy of our sin.

We are tempted to deny Christ, deny our sinfulness, and deny our subsequent salvation in these times.  Ridicule, being treated with contempt for revealing sin in others through our confession of Christ, being despised and mocked for our faith, tempts us to deny Jesus Christ.  We say, “please save us”, but find it difficult to say, “thank you Lord”, especially before others and the world.

Like Naaman, the leper, and the Samaritan leper, we are reminded of the leprosy of our sin and caused to remember our healing in Jesus Christ.  The Holy Spirit calls us out of denial and unfaithfulness into remembrance, reminding, and endurance. 

Jesus has healed you and says to you, Rise and go your way; your faith has made you well.  We are reminded that our faith is faith given to us in Jesus’ death and resurrection.  We remember his promise that the Holy Spirit will guide us on our way through death to eternal resurrection.  This way causes us to give thanks and praise.

Like Naaman and the Samaritan leper we who see our healing and the way of death and resurrection are faithfully given words by which we too can say, thankyou God the Father, God the Son, and God the Holy Spirit, for reminding me of your faithfulness and remembrance of me, despite my sin. 

Therefore, let us daily thank him for his daily faithfulness to us in our death and resurrection in the words of Psalm 111…

Praise the LORD!  I will give thanks to the LORD with my whole heart, in the company of the upright, in the congregation.  Great are the works of the LORD, studied by all who delight in them.  Full of splendour and majesty is his work, and his righteousness endures forever.  He has caused his wondrous works to be remembered; the LORD is gracious and merciful.  He provides food for those who fear him; he remembers his covenant forever.  He has shown his people the power of his works, in giving them the inheritance of the nations.  The works of his hands are faithful and just; all his precepts are trustworthy; they are established forever and ever, to be performed with faithfulness and uprightness.  He sent redemption to his people; he has commanded his covenant forever.  Holy and awesome is his name!  The fear of the LORD is the beginning of wisdom; all those who practice it have a good understanding.  His praise endures forever!  (Psalm 111 ESV)

Amen.