How God Lovingly Showers His Gifts On Us and Gives Us Fresh Starts
Commentary
Ruth 3:1-5; 4:13-17
The First Lesson is drawn from a short story set in the period of Judges (1:1), underscoring the loyalty and fidelity that binds families together. The date of the work is uncertain, a date prior to the Babylonian captivity in the sixth century BC indicates its purpose may be to establish David’s ancestry. A post-exilic date might indicate the author’s efforts to counter the Books of Ezra and Nehemiah which considered intermarriage wrong.
The lesson begins with Naomi’s instruction to Ruth about finding a husband (3:1). For indications that next-of-kin had obligations to protect female members of the extended family, even to marry the wife of deceased brother, see Leviticus 25:25 and Deuteronomy 25:5-6. Naomi pointed out a kinsman, Boaz, who was threshing barley (3:2). Ruth is instructed to put on her best clothes and after he has finished eating and drinking and laid down to uncover his feet (margeloth, literally place of his feet [this could refer to uncovering genitalia]), and then to take instruction from him on how to proceed (3:3-4). Ruth indicates that she would follow Naomi’s instructions (3:5). The story continues with Boaz taking Ruth as his wife and her bearing a son. He was named Obed, the grandfather of David (4:13-17).
A 2021 poll of the Center for Public Affairs Research at the University of Chicago revealed that membership in organized religion has dropped below 50% of the American public. Obviously, then, for most Americans the beliefs of organized religion (including Christianity) are crazy, not rational. In a way, maybe it’s true with regard to Christianity. A lot of Christian beliefs are down-right surprising, seem to contradict what seems logical to most people (here in the West). (I have in mind here the crazy/surprising Christian beliefs that God is three but still one, that Jesus died, yet came back to life. But to inject them in this sermon might get members hearing the sermon side-tracked, so just keep these convictions in mind and use this sermon to set the stage for other sermons on those themes.)
This lesson certainly illustrates the surprising (seemingly crazy) ways of God. For most of us, logic dictates a distinction between something that is natural and what is supernatural (things which testify to the reality of God). In fact in this text, we have the story of how in order to advance his kingdom and plans for a Davidic monarchy God used ordinary/natural things like cultural traditions and female schemes to get a man for Ruth and then let sexual attraction and love run their course! This is God’s style, it seems. He works through what seems to be natural means in order to accomplish his will. By challenging the world’s wisdom and operating in surprising ways, God opens us to look at life this way. What looks natural and ordinary, the rising sun, the hug of a child, a good book, nice job, or long-term relationship are actually beautiful (divine) surprises. And when these events come to be seen as divine mysteries, they are easier to cherish and to celebrate God in them. There is a sacred, mysterious character to everyday life. Naomi gives good advice to us all. And when we look at life that way, every day is a fresh start. That is a good perspective on the new administration and Congress we have elected. And so another possible theme for this sermon is that regardless of for whom we voted, we are called to give our politicians the benefit of the doubt in the new term beginning in January, to try to look at what they are doing through fresh eyes, believing that even those crazy ideas we might have voted against, could be filled with divine surprises.
Hebrews 9:24-28
The Second Lesson is part of an exposition of Christ as High Priest, particularly reflecting on the characteristics of his sacrifice. This is certainly an appropriate topic for this anonymous treatise of which it is part, a book devoted to arguing for the superiority of Christ’s sacrifice to those of Levitical priests. It was likely written prior to the destruction of the Jerusalem temple in 70 AD.
Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles.
Modern scholars are inclined to view the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23). They had endured persecution (10:32-36).
The lesson first notes that Christ’s sacrifice was not a sacrifice in a sanctuary like the temple made by human hands. He is said to have entered heaven to appear before God himself on our behalf (v.24). It is noted that He does not need to perform yearly sacrifices with someone else’s blood like the priests do, since He has appeared once for all at the end of the age to remove sin by the sacrifice of himself (vv.25-26). Just as humans die only once and after that they are judged (v.27), so Christ is said to have been offered once to bear the sins of many and will appear a second time to save those eagerly awaiting/expecting salvation from him (v.28).
Most Americans who believe in the possibility of salvation think it depends either on doing enough good works or on having enough faith. (A 2020 poll of the Cultural Research Center of Arizona Christian University found roughly half of Americans believe they will get to heaven if they do enough good works and one-third believe salvation is contingent on faith in Christ.) By contrast, we Christians know that salvation is not contingent on our doing anything. Salvation is a done-deal! Our text makes that clear.
The author of this text points out the difference between Christ’s sacrifice and the sacrifices of Levitical priests in the Jerusalem temple. In the Jewish customs of the time, these sacrifices were recurring, at least annually. But Jesus’ sacrifice need not be repeated. The sin taken away by the cross is gone forever! This entails that there is nothing we can add to Christ’s sacrifice. What we do is as irrelevant to the sacrifice of Christ as further temple sacrifices to placate God are no longer needed. Stress the comfort this insight affords the faithful, who wonder if they have done enough for Christ, if they believe enough. All the sin and doubt which mar our lives will not undermine the eternal validity of what Jesus has done for us. His gifts and love continue to clothe and shower us forever. That could also be a good way to think about the new administration and the incoming Congress. Another angle for the sermon might be that as Jesus overcomes all our sins and mistakes, maybe we are called to extend the same forgiveness to our new office-holders (at least give them a honeymoon period).
Mark 12:38-44
The gospel continues to be drawn from the oldest gospel. Many scholars believe this book was written for the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish custom and Palestinian geography (see 7:2-4,31). But the book could also have been written for Palestinian Christians. In this lesson, we are exposed to various teachings of Jesus offered while he was in Jerusalem during the last week of his life. The only full parallel to these reflections is found in Luke (11:46ff.).
Jesus begins in the text by issuing warnings about the scribes who in pride (liking to walk about in robes) call attention to themselves and take the best seats at public events or places of honor at banquets (vv.38-39). They are said to say long prayers and take advantage of widows (v.40). Castigation of those exploiting economically disadvantaged widows is an Old Testament theme (Psalm 94:1-7; Isaiah 10:1-2; Zechariah 7:10). Mark’s version of Jesus is less condemning of specific instances of the hypocrisy of Jewish leaders than the parallel account in Matthew (23:1-15).
It is next reported that Jesus sat down opposite the temple treasury (a container for receiving offerings) (v.41a). Many wealthy people made large donations (v.41b). Jesus in turn praises a poor widow’s small financial gifts, as she gave all that she had (vv.42-44). Only Luke (21:1-47) tells a similar version of this story.
We do well to begin the sermon with the facts about how poorly America has done in caring for the poor. (See the statistics in my Illustrations for this text.) Since few of us are among the rich, we seem to have a responsibility to the poor, even if government is not doing all it could/should. We are more likely to do a lot better on that score if we keep in mind that the material possessions we have are not really our own. They are gifts of God showered upon us. And we could all begin to exert some pressure on our new office-holders to fulfill their promises of making things better for all Americans.
Of course, stewardship (esp. financial stewardship) is another possible, related topic for sermons on this text. The same themes outlined in the preceding paragraph are certainly viable encouraging the flock to give more, helping them to see that offerings are nothing more than giving back to God what is his.
All the lessons direct us to sermons on how all that we have are gifts of God. But the texts can also be occasions for sermons on the Sunday after the election to extend grace and well-wishes to those newly elected (even the ones for whom we did not vote), for it is indeed a fresh start for our nation and all of us in Christ, while encouraging those elected and us to share our bounty with those in need.
The First Lesson is drawn from a short story set in the period of Judges (1:1), underscoring the loyalty and fidelity that binds families together. The date of the work is uncertain, a date prior to the Babylonian captivity in the sixth century BC indicates its purpose may be to establish David’s ancestry. A post-exilic date might indicate the author’s efforts to counter the Books of Ezra and Nehemiah which considered intermarriage wrong.
The lesson begins with Naomi’s instruction to Ruth about finding a husband (3:1). For indications that next-of-kin had obligations to protect female members of the extended family, even to marry the wife of deceased brother, see Leviticus 25:25 and Deuteronomy 25:5-6. Naomi pointed out a kinsman, Boaz, who was threshing barley (3:2). Ruth is instructed to put on her best clothes and after he has finished eating and drinking and laid down to uncover his feet (margeloth, literally place of his feet [this could refer to uncovering genitalia]), and then to take instruction from him on how to proceed (3:3-4). Ruth indicates that she would follow Naomi’s instructions (3:5). The story continues with Boaz taking Ruth as his wife and her bearing a son. He was named Obed, the grandfather of David (4:13-17).
A 2021 poll of the Center for Public Affairs Research at the University of Chicago revealed that membership in organized religion has dropped below 50% of the American public. Obviously, then, for most Americans the beliefs of organized religion (including Christianity) are crazy, not rational. In a way, maybe it’s true with regard to Christianity. A lot of Christian beliefs are down-right surprising, seem to contradict what seems logical to most people (here in the West). (I have in mind here the crazy/surprising Christian beliefs that God is three but still one, that Jesus died, yet came back to life. But to inject them in this sermon might get members hearing the sermon side-tracked, so just keep these convictions in mind and use this sermon to set the stage for other sermons on those themes.)
This lesson certainly illustrates the surprising (seemingly crazy) ways of God. For most of us, logic dictates a distinction between something that is natural and what is supernatural (things which testify to the reality of God). In fact in this text, we have the story of how in order to advance his kingdom and plans for a Davidic monarchy God used ordinary/natural things like cultural traditions and female schemes to get a man for Ruth and then let sexual attraction and love run their course! This is God’s style, it seems. He works through what seems to be natural means in order to accomplish his will. By challenging the world’s wisdom and operating in surprising ways, God opens us to look at life this way. What looks natural and ordinary, the rising sun, the hug of a child, a good book, nice job, or long-term relationship are actually beautiful (divine) surprises. And when these events come to be seen as divine mysteries, they are easier to cherish and to celebrate God in them. There is a sacred, mysterious character to everyday life. Naomi gives good advice to us all. And when we look at life that way, every day is a fresh start. That is a good perspective on the new administration and Congress we have elected. And so another possible theme for this sermon is that regardless of for whom we voted, we are called to give our politicians the benefit of the doubt in the new term beginning in January, to try to look at what they are doing through fresh eyes, believing that even those crazy ideas we might have voted against, could be filled with divine surprises.
Hebrews 9:24-28
The Second Lesson is part of an exposition of Christ as High Priest, particularly reflecting on the characteristics of his sacrifice. This is certainly an appropriate topic for this anonymous treatise of which it is part, a book devoted to arguing for the superiority of Christ’s sacrifice to those of Levitical priests. It was likely written prior to the destruction of the Jerusalem temple in 70 AD.
Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles.
Modern scholars are inclined to view the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23). They had endured persecution (10:32-36).
The lesson first notes that Christ’s sacrifice was not a sacrifice in a sanctuary like the temple made by human hands. He is said to have entered heaven to appear before God himself on our behalf (v.24). It is noted that He does not need to perform yearly sacrifices with someone else’s blood like the priests do, since He has appeared once for all at the end of the age to remove sin by the sacrifice of himself (vv.25-26). Just as humans die only once and after that they are judged (v.27), so Christ is said to have been offered once to bear the sins of many and will appear a second time to save those eagerly awaiting/expecting salvation from him (v.28).
Most Americans who believe in the possibility of salvation think it depends either on doing enough good works or on having enough faith. (A 2020 poll of the Cultural Research Center of Arizona Christian University found roughly half of Americans believe they will get to heaven if they do enough good works and one-third believe salvation is contingent on faith in Christ.) By contrast, we Christians know that salvation is not contingent on our doing anything. Salvation is a done-deal! Our text makes that clear.
The author of this text points out the difference between Christ’s sacrifice and the sacrifices of Levitical priests in the Jerusalem temple. In the Jewish customs of the time, these sacrifices were recurring, at least annually. But Jesus’ sacrifice need not be repeated. The sin taken away by the cross is gone forever! This entails that there is nothing we can add to Christ’s sacrifice. What we do is as irrelevant to the sacrifice of Christ as further temple sacrifices to placate God are no longer needed. Stress the comfort this insight affords the faithful, who wonder if they have done enough for Christ, if they believe enough. All the sin and doubt which mar our lives will not undermine the eternal validity of what Jesus has done for us. His gifts and love continue to clothe and shower us forever. That could also be a good way to think about the new administration and the incoming Congress. Another angle for the sermon might be that as Jesus overcomes all our sins and mistakes, maybe we are called to extend the same forgiveness to our new office-holders (at least give them a honeymoon period).
Mark 12:38-44
The gospel continues to be drawn from the oldest gospel. Many scholars believe this book was written for the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish custom and Palestinian geography (see 7:2-4,31). But the book could also have been written for Palestinian Christians. In this lesson, we are exposed to various teachings of Jesus offered while he was in Jerusalem during the last week of his life. The only full parallel to these reflections is found in Luke (11:46ff.).
Jesus begins in the text by issuing warnings about the scribes who in pride (liking to walk about in robes) call attention to themselves and take the best seats at public events or places of honor at banquets (vv.38-39). They are said to say long prayers and take advantage of widows (v.40). Castigation of those exploiting economically disadvantaged widows is an Old Testament theme (Psalm 94:1-7; Isaiah 10:1-2; Zechariah 7:10). Mark’s version of Jesus is less condemning of specific instances of the hypocrisy of Jewish leaders than the parallel account in Matthew (23:1-15).
It is next reported that Jesus sat down opposite the temple treasury (a container for receiving offerings) (v.41a). Many wealthy people made large donations (v.41b). Jesus in turn praises a poor widow’s small financial gifts, as she gave all that she had (vv.42-44). Only Luke (21:1-47) tells a similar version of this story.
We do well to begin the sermon with the facts about how poorly America has done in caring for the poor. (See the statistics in my Illustrations for this text.) Since few of us are among the rich, we seem to have a responsibility to the poor, even if government is not doing all it could/should. We are more likely to do a lot better on that score if we keep in mind that the material possessions we have are not really our own. They are gifts of God showered upon us. And we could all begin to exert some pressure on our new office-holders to fulfill their promises of making things better for all Americans.
Of course, stewardship (esp. financial stewardship) is another possible, related topic for sermons on this text. The same themes outlined in the preceding paragraph are certainly viable encouraging the flock to give more, helping them to see that offerings are nothing more than giving back to God what is his.
All the lessons direct us to sermons on how all that we have are gifts of God. But the texts can also be occasions for sermons on the Sunday after the election to extend grace and well-wishes to those newly elected (even the ones for whom we did not vote), for it is indeed a fresh start for our nation and all of us in Christ, while encouraging those elected and us to share our bounty with those in need.
