Self--Denial
Commentary
One of the most easily recognizable activities most associated with Lent is the practice of self--denial. Seen as spiritual discipline, acts of self--denial are meant to strengthen resolve, show devotion and enable one to become a better warrior in the battle between the spirit and the flesh. See Galatians 5:16--24.
So long as the purposes of such self--denial are held high there may indeed be great value in it. The problem arises, however, when such self--discipline is trivialized and we deny ourselves of something that is of no consequence. Moreover, it can be turned into a kind of Lenten athletic pursuit in which we seek to build up spiritual muscles. Worst of all, such denial can become a matter of pride and then lose all its value.
We need to be careful.
Lenten self--denial does not mean that we deny ourselves of something, such as cokes, new clothes, movies, etc., but that we do in fact deny ourselves.
Any Lenten activity of this sort then ought to be the kind that brings the ego to heel, displaces idols made in our own image, and seeks to enable us once again to dethrone the self and put God back on the throne.
If in self--denial we manage to serve ourselves, bring attention to ourselves, gain something for ourselves, what has that to do with self--denial?
Read Jesus' words again. He does not say "Let him deny himself something."
OUTLINE I
No "Deals" With God
Genesis 17:1--10, 15--19; 28:10--17 (18--22); Romans 4:16--25; 5:1--11; Mark 8:31--38
Introduction: A good place to begin may be to note that for all too many of us our relationship with God is much like a cosmic session of "Let's Make a Deal." We are convinced that if we measure up, do certain things, believe the right things God will be thereby obligated to cough up a blessing.
A. Compare Abraham, the blameless man, with Isaac, the colorless man, and with Jacob, the brash, sly, plotting man of the Old Testament. In every case the covenant comes as a gift, not because any of them deserves it.
B. In his Roman letter Paul picks up the theme of the Genesis account and makes it clear grace is a gift of God and is received by those who simply accept it in faith. Those who trust God's promises are the ones to whom the promise comes. Paul reaches the zenith of the meaning of grace when he declares that while we were yet helpless, yet sinners, enemies, Christ died for us. The realization of that gift brings about the fruit of endurance, character, and hope into our lives.
C. Point out that the selection from Mark continues the theme. Those who claim nothing, who seek to make no deals, (as did Jacob, by the way), who are ready to lose everything for his sake, are those who receive the gifts.
Conclusion: For closing, choose some scriptural selection such as Psalm 103:1, 8--14 or Micah 7:18--20, or a hymn such as "O For a Thousand Tongues to Sing."
OUTLINE II
The Cost of Discipleship
Mark 8:31--38
Introduction: Recall the circumstances of this selection. Remember that those involved are Jews. No Messiah for the Jews could possibly be treated the way Jesus said he would be treated. Peter is just being a good Jew of his day. He was not one of those who could associate the Messiah with the message of Isaiah 53. Like many others Peter looked for a great and powerful Messiah who would destroy Israel's enemies and restore her to greatness. These two ideas of the role of the Messiah were contestants in Jesus' day and were still there when Mark wrote his gospel. Jesus had to battle against the expectations of his people. The early church had to do the same. Jesus sets out his concept of the role of the Messiah in eight words, "If any one would come after me let him ..."
A. Deny himself: Refer to the theme article in this series and point up the differences between true denial of the self and denying one's self of something.
B. Take up his cross: Note that Jesus does not say "my cross." Rather each person must shoulder the cross that is his own. Discuss crosses that may be relevant to your hearers. Stay away from abstract crosses. Such crosses cost nothing. See Bonhoeffer: The Cost of Discipleship.
C. Follow me: Or, do as I do. Be ready to go the whole way. Pay the price. Point out that to be a disciple does not mean to be an admirer or a part of the bleacher cheerleading group. It means getting into the game and laying everything on the line for his sake.
Conclusion: There is a great hymn with which one could conclude titled "Take Up Thy Cross, the Saviour Said."
OUTLINE III
Lenten Ladders
Genesis 28:10--17
Introduction: Recap the story of this wily rascal, Jacob. Take off his halo and let people see him (and momma) for what he is. Make it as colorful as you can. It is difficult to overdo Jacob.
A. Tell the story of the dream again. People love it and it never grows old. Read it again and be very careful. It is easy to do what all too many do and fall victim to usual interpretations.
B. Note who is ascending and descending on the ladder ... God's angels. The cute kiddies' song, "We Are Climbing Jacob's Ladder," has robbed us of the central insight in this story. The little song proclaims a doctrine of salvation by works. The story in Genesis tells the story of grace -- God's messengers coming to Jacob who surely didn't deserve it -- sheer grace.
C. Try to remove the "ladder--to--heaven" images from the minds of the congregation There are many rungs on it -- morals, goo deeds, going to church, tithing, etc. Then is nothing wrong with any of these in them selves. Only when we seek to use them to leverage ourselves into heaven (via the ladder) do they distort the gospel.
Conclusion: All too many imagine that there is a doctrine of works in the Old Testament and a doctrine of grace in the New Testament. This is a good opportunity to set the record straight.
So long as the purposes of such self--denial are held high there may indeed be great value in it. The problem arises, however, when such self--discipline is trivialized and we deny ourselves of something that is of no consequence. Moreover, it can be turned into a kind of Lenten athletic pursuit in which we seek to build up spiritual muscles. Worst of all, such denial can become a matter of pride and then lose all its value.
We need to be careful.
Lenten self--denial does not mean that we deny ourselves of something, such as cokes, new clothes, movies, etc., but that we do in fact deny ourselves.
Any Lenten activity of this sort then ought to be the kind that brings the ego to heel, displaces idols made in our own image, and seeks to enable us once again to dethrone the self and put God back on the throne.
If in self--denial we manage to serve ourselves, bring attention to ourselves, gain something for ourselves, what has that to do with self--denial?
Read Jesus' words again. He does not say "Let him deny himself something."
OUTLINE I
No "Deals" With God
Genesis 17:1--10, 15--19; 28:10--17 (18--22); Romans 4:16--25; 5:1--11; Mark 8:31--38
Introduction: A good place to begin may be to note that for all too many of us our relationship with God is much like a cosmic session of "Let's Make a Deal." We are convinced that if we measure up, do certain things, believe the right things God will be thereby obligated to cough up a blessing.
A. Compare Abraham, the blameless man, with Isaac, the colorless man, and with Jacob, the brash, sly, plotting man of the Old Testament. In every case the covenant comes as a gift, not because any of them deserves it.
B. In his Roman letter Paul picks up the theme of the Genesis account and makes it clear grace is a gift of God and is received by those who simply accept it in faith. Those who trust God's promises are the ones to whom the promise comes. Paul reaches the zenith of the meaning of grace when he declares that while we were yet helpless, yet sinners, enemies, Christ died for us. The realization of that gift brings about the fruit of endurance, character, and hope into our lives.
C. Point out that the selection from Mark continues the theme. Those who claim nothing, who seek to make no deals, (as did Jacob, by the way), who are ready to lose everything for his sake, are those who receive the gifts.
Conclusion: For closing, choose some scriptural selection such as Psalm 103:1, 8--14 or Micah 7:18--20, or a hymn such as "O For a Thousand Tongues to Sing."
OUTLINE II
The Cost of Discipleship
Mark 8:31--38
Introduction: Recall the circumstances of this selection. Remember that those involved are Jews. No Messiah for the Jews could possibly be treated the way Jesus said he would be treated. Peter is just being a good Jew of his day. He was not one of those who could associate the Messiah with the message of Isaiah 53. Like many others Peter looked for a great and powerful Messiah who would destroy Israel's enemies and restore her to greatness. These two ideas of the role of the Messiah were contestants in Jesus' day and were still there when Mark wrote his gospel. Jesus had to battle against the expectations of his people. The early church had to do the same. Jesus sets out his concept of the role of the Messiah in eight words, "If any one would come after me let him ..."
A. Deny himself: Refer to the theme article in this series and point up the differences between true denial of the self and denying one's self of something.
B. Take up his cross: Note that Jesus does not say "my cross." Rather each person must shoulder the cross that is his own. Discuss crosses that may be relevant to your hearers. Stay away from abstract crosses. Such crosses cost nothing. See Bonhoeffer: The Cost of Discipleship.
C. Follow me: Or, do as I do. Be ready to go the whole way. Pay the price. Point out that to be a disciple does not mean to be an admirer or a part of the bleacher cheerleading group. It means getting into the game and laying everything on the line for his sake.
Conclusion: There is a great hymn with which one could conclude titled "Take Up Thy Cross, the Saviour Said."
OUTLINE III
Lenten Ladders
Genesis 28:10--17
Introduction: Recap the story of this wily rascal, Jacob. Take off his halo and let people see him (and momma) for what he is. Make it as colorful as you can. It is difficult to overdo Jacob.
A. Tell the story of the dream again. People love it and it never grows old. Read it again and be very careful. It is easy to do what all too many do and fall victim to usual interpretations.
B. Note who is ascending and descending on the ladder ... God's angels. The cute kiddies' song, "We Are Climbing Jacob's Ladder," has robbed us of the central insight in this story. The little song proclaims a doctrine of salvation by works. The story in Genesis tells the story of grace -- God's messengers coming to Jacob who surely didn't deserve it -- sheer grace.
C. Try to remove the "ladder--to--heaven" images from the minds of the congregation There are many rungs on it -- morals, goo deeds, going to church, tithing, etc. Then is nothing wrong with any of these in them selves. Only when we seek to use them to leverage ourselves into heaven (via the ladder) do they distort the gospel.
Conclusion: All too many imagine that there is a doctrine of works in the Old Testament and a doctrine of grace in the New Testament. This is a good opportunity to set the record straight.
