Self denial
Commentary
I have a missionary friend who has spent most of his adult life in India working as a missionary-educatorpastor. He once told me that he was visiting a church in the states during Lent and had made an impassioned plea for support of the mission work of the whole church. At the end of the meeting the women asked him what they might do to be of help. He suggested that since it was Lent they might practice some self-denial and for that year (this dates the story), do without a new Easter hat and give the money to missions. After long and serious debate the women adopted a motion to "go ahead and buy new Easter hats but to give an equal amount to missions."
Such is life in the church.
Most of us sacrifice comfortably. I once remember a preacher admonishing his congregation to give to a cause until it hurts. A Bishop who was present suggested that it would be better if they gave until it helped.
Controlling our motives when we practice self-denial is no easy matter. Most of the time we discover ourselves seeking to follow out the practice in a manner best designed to give us some benefit. Somewhere there is a little verse that says it:
When the plate was passed.He meekly raised his eyes,Glad the weekly rent was paid,on mansions in the skies.
Too many of us preachers imagine that this is a problem for the layperson in our congregations but that it is not ours because we give our whole lives to the ministry. I have even known ministers who say they do not tithe because their whole time and lives are given in service. It behooves all of us to examine ourselves over against Jesus' remarks in Matthew 6 and determine just how unselfish is our self-giving.
OUTLINE I
The day of the Lord
Joel 2:1-2, 12-17a
Introduction: It is important to understand how the Jews considered time before preaching on this text. For them The Present Age was evil and under the domination of Satan, (about whom they learned in Babylon), and the Age to Come in which God would rule and his will would be done. The Day of the Lord was the event or happening which would split history in two and lead from the present evil age to the coming new and good age. It is Joel who gives this day its best descriptions. There were many who saw that coming day as a great day of joy and triumph but Joel redefines it in 1:15. He gives it content in 2:1-2. All of this serves to give the Old Testament eschatology its frame and to give content to the apocalyptic event. Even so, there is a yet, or a however, a provision in what Joel has to say.
A. The call to repentance. Who knows? Maybe God will relent and rather than a day of destruction will offer a day of blessing. What Israel needs to do is to repent of her sins and depend upon the grace of God.
B. A word to the priests. The priests are to lead the people in their services of confession. That confession will include their remembrance of God's grace and goodness in the past which becomes the basis for certainty now and hope for the future.
Conclusion: Show your congregation how the Christian Church reworked the present age -- Day of the Lord -- the age to come into a new format, the present age -- the crucifixion and resurrection -- the kingdom of God. Then what follows is the same. In the light of what God has already done for his people the call to confession is proper. And, moreover, that confession leads to certainty and the promise of God's gift of himself in the future.
OUTLINE II
Receive the gift
2 Corinthians 5:20b--6:2
Introduction: I see no reason why one would not begin by including commentary on verses 16-20a which set the stage for today's lesson. Note that Paul is always laying a base for a "therefore" or a "so." When one learns of the gift of God's grace and the wonder of that gift there is always a therefore. That therefores tell us who we are and what we are to be and how we are to conduct ourselves.
A. Be reconciled. Things are out of balance between us and God. God has made a way to bring that balance about once more. God has taken the initiative that we could not take. In Romans 7, Paul describes the human situation as one in which we cannot save ourselves. When we cry out and confess our inability, "Wretched man that I am, who shall deliver me from this body of death?" there is one who has already answered our question.
B. Don't fumble. The opportunity is at hand and it is yours for the taking. The moment for receiving his gifts is now, the eternal now. The spirit of the prophet Isaiah takes root in the Christian church and proclaims that what God has always been doing for this people he still does.
Conclusion: That eternal now is still present. The offer is still ours. Both ministers and laypersons are called to respond to that gift and accept the reconciliation that is offered. It may be helpful if you spend some time commenting on the word "reconciliation." It means to balance, to bring even, to do away with that which separates or alienates. So long as we are out of a reconciled status with God there can be no peace within. Offer this gift and this peace to your hearers.
OUTLINE III
Don't put on a show
Matthew 6:1-6, 16-21
Introduction: This middle chapter of the Sermon on the Mount addresses the dangers of piety. The three acts of piety that were held in high esteem in Israel were those of almsgiving, prayer and fasting. Those who wished to symbolize their inner spirit of dedication, humility, and piety were encouraged to make these a part of their lives. It is clear from the text that there were those who had quite other purposes in carrying out these acts. They key phrase is, "to be seen."
A. To be seen. What a fine line lies between real inner piety and outer show. Which of us can judge ourselves keenly enough to claim that we are completely un-self-centered at this point? I do not see many Christians standing on street corners praying or making a great scene when the plate is passed on Sunday morning but that does not for a moment mean that we have not developed other ways which are so subtle that we fool even ourselves.
B. They have their reward. That line needs no explication. If you act in such a religious way in order to impress others, once they are impressed the game is over. Don't expect extra favors from God.
Conclusion: Self-denial is a tough game. We would rather not do it and when we do it our motives are easily mixed. There are those who interpret self-denial to mean that we deny ourselves of something. So we do without soft drinks, or some favorite food for 40 days and imagine that we have practiced self-denial. But listen to the phrase and you will hear it differently. Self-denial means denial of the self, a ceasing of putting self on the throne, a taking of the self out of the spotlight and as recommended in verse 22, standing aside and letting the glory be to God. See Matthew 5:14-16.
Such is life in the church.
Most of us sacrifice comfortably. I once remember a preacher admonishing his congregation to give to a cause until it hurts. A Bishop who was present suggested that it would be better if they gave until it helped.
Controlling our motives when we practice self-denial is no easy matter. Most of the time we discover ourselves seeking to follow out the practice in a manner best designed to give us some benefit. Somewhere there is a little verse that says it:
When the plate was passed.He meekly raised his eyes,Glad the weekly rent was paid,on mansions in the skies.
Too many of us preachers imagine that this is a problem for the layperson in our congregations but that it is not ours because we give our whole lives to the ministry. I have even known ministers who say they do not tithe because their whole time and lives are given in service. It behooves all of us to examine ourselves over against Jesus' remarks in Matthew 6 and determine just how unselfish is our self-giving.
OUTLINE I
The day of the Lord
Joel 2:1-2, 12-17a
Introduction: It is important to understand how the Jews considered time before preaching on this text. For them The Present Age was evil and under the domination of Satan, (about whom they learned in Babylon), and the Age to Come in which God would rule and his will would be done. The Day of the Lord was the event or happening which would split history in two and lead from the present evil age to the coming new and good age. It is Joel who gives this day its best descriptions. There were many who saw that coming day as a great day of joy and triumph but Joel redefines it in 1:15. He gives it content in 2:1-2. All of this serves to give the Old Testament eschatology its frame and to give content to the apocalyptic event. Even so, there is a yet, or a however, a provision in what Joel has to say.
A. The call to repentance. Who knows? Maybe God will relent and rather than a day of destruction will offer a day of blessing. What Israel needs to do is to repent of her sins and depend upon the grace of God.
B. A word to the priests. The priests are to lead the people in their services of confession. That confession will include their remembrance of God's grace and goodness in the past which becomes the basis for certainty now and hope for the future.
Conclusion: Show your congregation how the Christian Church reworked the present age -- Day of the Lord -- the age to come into a new format, the present age -- the crucifixion and resurrection -- the kingdom of God. Then what follows is the same. In the light of what God has already done for his people the call to confession is proper. And, moreover, that confession leads to certainty and the promise of God's gift of himself in the future.
OUTLINE II
Receive the gift
2 Corinthians 5:20b--6:2
Introduction: I see no reason why one would not begin by including commentary on verses 16-20a which set the stage for today's lesson. Note that Paul is always laying a base for a "therefore" or a "so." When one learns of the gift of God's grace and the wonder of that gift there is always a therefore. That therefores tell us who we are and what we are to be and how we are to conduct ourselves.
A. Be reconciled. Things are out of balance between us and God. God has made a way to bring that balance about once more. God has taken the initiative that we could not take. In Romans 7, Paul describes the human situation as one in which we cannot save ourselves. When we cry out and confess our inability, "Wretched man that I am, who shall deliver me from this body of death?" there is one who has already answered our question.
B. Don't fumble. The opportunity is at hand and it is yours for the taking. The moment for receiving his gifts is now, the eternal now. The spirit of the prophet Isaiah takes root in the Christian church and proclaims that what God has always been doing for this people he still does.
Conclusion: That eternal now is still present. The offer is still ours. Both ministers and laypersons are called to respond to that gift and accept the reconciliation that is offered. It may be helpful if you spend some time commenting on the word "reconciliation." It means to balance, to bring even, to do away with that which separates or alienates. So long as we are out of a reconciled status with God there can be no peace within. Offer this gift and this peace to your hearers.
OUTLINE III
Don't put on a show
Matthew 6:1-6, 16-21
Introduction: This middle chapter of the Sermon on the Mount addresses the dangers of piety. The three acts of piety that were held in high esteem in Israel were those of almsgiving, prayer and fasting. Those who wished to symbolize their inner spirit of dedication, humility, and piety were encouraged to make these a part of their lives. It is clear from the text that there were those who had quite other purposes in carrying out these acts. They key phrase is, "to be seen."
A. To be seen. What a fine line lies between real inner piety and outer show. Which of us can judge ourselves keenly enough to claim that we are completely un-self-centered at this point? I do not see many Christians standing on street corners praying or making a great scene when the plate is passed on Sunday morning but that does not for a moment mean that we have not developed other ways which are so subtle that we fool even ourselves.
B. They have their reward. That line needs no explication. If you act in such a religious way in order to impress others, once they are impressed the game is over. Don't expect extra favors from God.
Conclusion: Self-denial is a tough game. We would rather not do it and when we do it our motives are easily mixed. There are those who interpret self-denial to mean that we deny ourselves of something. So we do without soft drinks, or some favorite food for 40 days and imagine that we have practiced self-denial. But listen to the phrase and you will hear it differently. Self-denial means denial of the self, a ceasing of putting self on the throne, a taking of the self out of the spotlight and as recommended in verse 22, standing aside and letting the glory be to God. See Matthew 5:14-16.
