Sermon Illustrations For Lent 4 (2020)
Illustration
Psalm 23
This, perhaps the most familiar passage of scripture, even for the unchurched, still touches the very depths of my soul. So often we share this psalm at funerals and memorial services. But the psalm speaks of hope, our hope in the presence of God. How many of us would dare to set a table and sit with our enemies, without the presence of God? How many of us would walk into the dark situations and relationships of our lives without the presence of God? We don’t see or know too many shepherds in this modern age, but they are still among us — maybe not leading sheep but leading congregations and communities of faith. Shepherding is hard and often thankless work. Today, pause and thank the shepherds in your midst, those who have led, nurtured, protected and loved you. And say this psalm with thanksgiving for their presence.
Bonnie B.
* * *
1 Samuel 16:1-13
It was time for new leadership in ancient Israel. How about for Americans in the 21st century? A late December Gallup poll noted that about 1 in 3 Americans say healthcare (35%), terrorism/national security (34%), gun policy (34%), and education (33%) will be crucial in how they vote. Only 30% are concerned about the economy. A March 5, 2020 Rasmussen poll found that 43% of likely voters think the country is heading in the right direction.
The Paris-based Organization for Economic Co-Operation and Development has reported that in 2019 fewer members of the millennial generation were in the middle class compared to baby boomers when they were in their 20s. The middle class is shrinking. Real, disposable incomes for this class have not grown since the 1960s. Meanwhile the number of those in poverty grows, as middle-skill workers are more likely to be in the lower class than in the middle. And yet nearly half of us think the country is moving in the right direction.
The words of Martin Luther in a sermon on the assigned Gospel lesson for this Sunday seem relevant for those of us comfortable with the present economic situation:
And it is not without cause that God in His unspeakable wisdom should so desire to cast down the rule of the proud and wise. Therefore let each one take heed whether he be blessed with many or few of these gifts, he by no means regards himself, but rather his neighbor who does not possess the gift... God turns all this upside down... So let every man, if he has received a blessing or gift from God learn to divest himself of it, shun it, give it up, in order that he may not look to himself, but rather note how his neighbor looks and how the neighbor is reflected in himself. (Luther’s Works, Vol.51, pp.36-37)
It’s harder to think things are going well in the economy when you follow Luther’s advice and think about those who don’t have all that you do.
The words of Martin Luther King Jr. in response to a critic of his policies seem relevant to the upcoming election and especially relevant for hourly workers hurt, now, by lost working time occasioned by the pandemic:
I’m speaking of a guaranteed annual wage as a minimum income for every American family, so that there is an economic floor, and nobody falls beneath that... If one has a right to life, liberty and the pursuit of happiness, then he has a right to have an income. (A Testament of Hope, p.409)
Are Luther’s and King’s proposals useful insights as, like ancient Israel did, America considers the kind of leaders we need?
Mark E.
* * *
1 Samuel 16:1-13
I recently had something very upsetting happen to me. I was in a waiting room at a hospital. I was at the tail end of a cold and still had a lingering cough. A nurse instructed me to put on a face mask and sit in the waiting room. Next to me and old man was speaking loudly into his cell phone about how he was going to get sick because “of all these Chinese with facemasks.” I looked around. I was the only Asian person in the room. I didn’t think fast enough to say something back since the nurse came to get me before I could formulate a response.
This incident really bothers me. But not just because of what happened on the surface. It wasn’t just the blatant racism. What this man said to me bothered me so profoundly because he didn’t know why I was there.
Six years ago, I took part in a bone marrow registry drive at my graduate school. They swabbed my cheek, thanked me, and I promptly forgot about it. In January of this year, I got a call. I had matched with a young girl with leukemia. They asked me if I would be willing to donate my bone marrow and save her life. I said yes.
As part of the donation, donors are required to undergo extensive medical testing, not only to ensure that they are healthy enough to donate, but also to make sure that there is nothing in the donor’s health history that might endanger the recipient. This testing takes all day long.
That’s why I was at the hospital.
I learned that when the recipient receives donated bone marrow cells, the healthy bone marrow replaces the recipient’s entire circulatory system. Through this process, the recipient’s cancerous circulatory system is replaced by a healthy one. One effect of this circulatory system transplant is that it converts the bloodstream of the recipient into that of the donor. In other words, the blood in the recipient becomes genetically identical to the blood of the donor.
1 Samuel 16:7 says, “the Lord does not see as mortals see; they look on the outward appearance, but the Lord looks on the heart.”
What bothers me so much about that man wasn’t just that he judged me by my Asian skin, but because he didn’t realize that below that outward appearance was a heart circulating blood that could save a life.
Christians believe that Jesus the Messiah of God is descended from the lineage of David––that David’s blood flows through his veins. I often wonder, sometimes, if Christians tend to read 1 Samuel 16:7 too allegorically. What if God meant it literally? What if God saw, below David’s outward ruddy appearance, a heart circulating the blood that would save the whole world?
M T.
* * *
Ephesians 5:8-14
A Chinese Christian came to a missionary and said, "I have learned to quote the entire Sermon on the Mount by memory." He stood before the missionary and perfectly quoted the sermon word-for-word. The missionary said, "That is wonderful. How did you do it?" The Chinese Christian said, "I spent the last year trying to live it.
That’s a powerful statement. In this text for today, verse ten says, “find out what pleases the Lord.” The implication is then to do it. The clash between light and darkness is real. Martin Luther King, Jr. once said, “Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that.”
Have nothing to do with the deeds of darkness but live as children of the light. John Hagee said, “The fundamental principle of Christianity is to be what God is, and he is light.” Science describes the difference between the sun and the moon. The sun is a bright star, the essence of light. The moon doesn’t have any light of its own. It sometimes reflects the light of the sun, but some suggest that, even then, the amount of light reflected by the moon is as little as 11%. The question regarding our walk with Jesus, are we living as the sun or are we more like the moon?
Bill T.
* * *
Ephesians 5:8-14
Some Jewish groups at the time of Jesus professed what is called a “Two Ways” theology – which means we humans make daily choices to choose the Good Path or the Bad Path. The Dead Sea Scrolls, for instance, include a document titled, “The War of the Sons of Light Against the Sons of Darkness.” Choosing good or evil eventually makes us good or evil.
The early Christian church adopted this Two Ways theology. One early church manual, called the Didache, “The Teachings of the Twelve Apostles,” begins with this statement: “There are two ways.” Those who follow the way of light follow the words of Jesus in the Sermon on the Mount, which is quoted at length.
This must be at the heart of this passage. Walking in the Lord, rising up so the light of Christ shines on us, causes us to abandon the darkness and become children of Light. Light not only defines us inwardly, but the light of Christ shining on us exposes the works of darkness for what they are.
Paul quotes from what is possibly a baptismal hymn, “Sleeper, awake! Rise from the dead, and Christ will shine on you.” What we sing defines us as well. In some ways our hymns say more about our beliefs and practices than what we officially proclaim in creeds or vision statements.
Frank R.
* * *
Ephesians 5:8-14
While residing in Wartburg Castle in Saxony, Martin Luther, the father of the Protestant Reformation, undertook the task of translating the New Testament into colloquial German. It was Luther’s contention that all Christians ought to be able to read the Bible, not just the priests of the Roman Catholic Church who read a Bible that was printed in Latin. Luther also wanted to translate the Old Testament into German, but realized the task was too great for one man. On January 13, 1522, Luther said to his loyal supporter, theologian Nicolas Amsdorf, “Meanwhile I am translating the Bible, though I have undertaken a task beyond my strength. The Old Testament I cannot touch unless you lend your aid.”
Ron L.
* * *
John 9:1-41
We get stuck in rules and traditions sometimes. Just as the church leaders who admonished Jesus for healing on the Sabbath, we can get stuck in judgments about traditions, rules and rituals. Recently, a congregation, in my jurisdiction, made the decision to close – they were down to worshipping with six people, clinging to the hope that someone, if they continued to gather, people would come pouring in the doors. Contrast that with two congregations who decided, despite having more than 30 people worshipping in one congregation and 80 in the other, to merge so they could expand their mission to the wider community. Which followed the rules? Which followed Christ? We need to open our eyes to the possibilities in our midst, the opportunities to do the work of Jesus in the world, rather than being stuck in the way it’s always been. That is God’s call on our lives as faithful followers of Jesus. May it be so.
Bonnie B.
* * *
John 9:1-41
John is a tremendously difficult text for church leaders interested in interfaith dialogue. Traditional interpretations of this passage often conflate the inter-Jewish conflict between Jesus and certain Pharisees with the conflict between Jews and Christians that would arise centuries after Jesus’s death. The evangelist’s ambiguous use of the term “the Jews” –– as in, “they were afraid of the Jews” (John 9:22) –– can easily confuse the reader into thinking that Jesus and his followers are “Christian,” while those who oppose him are “Jews.” However, even within the book of John, this “Christianization” of Jesus is at odds with the text of the gospel. Jesus’s followers consistently address him as “Rabbi,” a thoroughly Jewish appellation (9:2). Jesus is called “Rabbi” seven times in the Gospel of John, compared to twice in Matthew, thrice in Mark, and not even once in Luke. In other words, it is in John –– the Gospel that most seems to oppose “the Jews” to Jesus –– where Jesus is most consistently depicted as a Jew.
John 9 reads like a scene from the TV show Curb Your Enthusiasm where a bunch of people are talking over each other without ever really listening. It turns the entire exchange at the end from a tense confrontation to something tragically humorous. Jesus says, “I came into this world for judgment so that those who do not see may see, and those who do see may become blind” (9:39). The Pharisees answer with, “Surely we are not blind, are we?” (9:40). It is not hard to imagine Jesus rolling his eyes when he answers, “If you were blind, you would not have sin. But now that you say, ‘We see’, your sin remains” (9:41). In other words, “Guys, have you been listening to anything I’ve been saying?”
Rather than demonize a group we do not understand, John 9 tells us that maybe we need to sit and listen. We can be so convinced that we are correct –– “Surely we are not blind, are we?” –– that we miss an opportunity to learn from each other. This is as true of Christians as it is of Jews –– and any other religion or group. What would it mean for us to actually listen to each other? For us to not be so convinced that ‘We see,’ and miss a miracle happening before our very eyes.
M T.
* * *
John 9:1-41
Most of us are as blind as the man Jesus healed in our lesson. The working class in America has been blind to the fact that the President for whom many of them voted created tax cuts that don’t help them at all. The professional classes who vote Democrat, want to see poverty end, and love the internet have not realized the party they support has been in the back-pocket of the internet giants and as a result not done much for the poor or even the working classes (see Thomas Frank, Listen Liberal or Whatever Happened To the Party of the People?). A 2016 poll revealed that most people believe that they are moral, more virtuous than their peers (Ben Tappin and Ryan McKay, “The Illusion of Moral Superiority,” Social Psychological and Personality Science [Oct. 19, 2016]). This sort of blindness impedes our freedom, makes us easily manipulated by those in power. The healing Jesus provides for the blind, though is freeing, just as physical sight frees the visually impaired. Famed 20th-century theologian Karl Barth powerfully describes the kind of freedom Jesus and faith afford:
To sum up, we may say that faith is a freedom... And this does not have only the negative meaning that they are independent, but the positive that they are able and powerful. In the determination and limitation given them in their intercourse with God they are men of unconditional and unlimited capacity. They can think rightly and desire rightly, wait rightly and hasten rightly, obey rightly and defy rightly... They can do all these things and do them rightly – not as arbitrary or dilettante bunglers but diligently and efficiently – because in faith they have the freedom of God’s partners; not a freedom which they have chosen or sneaked or stolen or robbed, but the freedom in which God Himself has freed them. (Church Dogmatics, Vol.IV/2, p.242)
Those healed by Jesus now have the freedom not to get so suckered, to set others free.
Mark E.
This, perhaps the most familiar passage of scripture, even for the unchurched, still touches the very depths of my soul. So often we share this psalm at funerals and memorial services. But the psalm speaks of hope, our hope in the presence of God. How many of us would dare to set a table and sit with our enemies, without the presence of God? How many of us would walk into the dark situations and relationships of our lives without the presence of God? We don’t see or know too many shepherds in this modern age, but they are still among us — maybe not leading sheep but leading congregations and communities of faith. Shepherding is hard and often thankless work. Today, pause and thank the shepherds in your midst, those who have led, nurtured, protected and loved you. And say this psalm with thanksgiving for their presence.
Bonnie B.
* * *
1 Samuel 16:1-13
It was time for new leadership in ancient Israel. How about for Americans in the 21st century? A late December Gallup poll noted that about 1 in 3 Americans say healthcare (35%), terrorism/national security (34%), gun policy (34%), and education (33%) will be crucial in how they vote. Only 30% are concerned about the economy. A March 5, 2020 Rasmussen poll found that 43% of likely voters think the country is heading in the right direction.
The Paris-based Organization for Economic Co-Operation and Development has reported that in 2019 fewer members of the millennial generation were in the middle class compared to baby boomers when they were in their 20s. The middle class is shrinking. Real, disposable incomes for this class have not grown since the 1960s. Meanwhile the number of those in poverty grows, as middle-skill workers are more likely to be in the lower class than in the middle. And yet nearly half of us think the country is moving in the right direction.
The words of Martin Luther in a sermon on the assigned Gospel lesson for this Sunday seem relevant for those of us comfortable with the present economic situation:
And it is not without cause that God in His unspeakable wisdom should so desire to cast down the rule of the proud and wise. Therefore let each one take heed whether he be blessed with many or few of these gifts, he by no means regards himself, but rather his neighbor who does not possess the gift... God turns all this upside down... So let every man, if he has received a blessing or gift from God learn to divest himself of it, shun it, give it up, in order that he may not look to himself, but rather note how his neighbor looks and how the neighbor is reflected in himself. (Luther’s Works, Vol.51, pp.36-37)
It’s harder to think things are going well in the economy when you follow Luther’s advice and think about those who don’t have all that you do.
The words of Martin Luther King Jr. in response to a critic of his policies seem relevant to the upcoming election and especially relevant for hourly workers hurt, now, by lost working time occasioned by the pandemic:
I’m speaking of a guaranteed annual wage as a minimum income for every American family, so that there is an economic floor, and nobody falls beneath that... If one has a right to life, liberty and the pursuit of happiness, then he has a right to have an income. (A Testament of Hope, p.409)
Are Luther’s and King’s proposals useful insights as, like ancient Israel did, America considers the kind of leaders we need?
Mark E.
* * *
1 Samuel 16:1-13
I recently had something very upsetting happen to me. I was in a waiting room at a hospital. I was at the tail end of a cold and still had a lingering cough. A nurse instructed me to put on a face mask and sit in the waiting room. Next to me and old man was speaking loudly into his cell phone about how he was going to get sick because “of all these Chinese with facemasks.” I looked around. I was the only Asian person in the room. I didn’t think fast enough to say something back since the nurse came to get me before I could formulate a response.
This incident really bothers me. But not just because of what happened on the surface. It wasn’t just the blatant racism. What this man said to me bothered me so profoundly because he didn’t know why I was there.
Six years ago, I took part in a bone marrow registry drive at my graduate school. They swabbed my cheek, thanked me, and I promptly forgot about it. In January of this year, I got a call. I had matched with a young girl with leukemia. They asked me if I would be willing to donate my bone marrow and save her life. I said yes.
As part of the donation, donors are required to undergo extensive medical testing, not only to ensure that they are healthy enough to donate, but also to make sure that there is nothing in the donor’s health history that might endanger the recipient. This testing takes all day long.
That’s why I was at the hospital.
I learned that when the recipient receives donated bone marrow cells, the healthy bone marrow replaces the recipient’s entire circulatory system. Through this process, the recipient’s cancerous circulatory system is replaced by a healthy one. One effect of this circulatory system transplant is that it converts the bloodstream of the recipient into that of the donor. In other words, the blood in the recipient becomes genetically identical to the blood of the donor.
1 Samuel 16:7 says, “the Lord does not see as mortals see; they look on the outward appearance, but the Lord looks on the heart.”
What bothers me so much about that man wasn’t just that he judged me by my Asian skin, but because he didn’t realize that below that outward appearance was a heart circulating blood that could save a life.
Christians believe that Jesus the Messiah of God is descended from the lineage of David––that David’s blood flows through his veins. I often wonder, sometimes, if Christians tend to read 1 Samuel 16:7 too allegorically. What if God meant it literally? What if God saw, below David’s outward ruddy appearance, a heart circulating the blood that would save the whole world?
M T.
* * *
Ephesians 5:8-14
A Chinese Christian came to a missionary and said, "I have learned to quote the entire Sermon on the Mount by memory." He stood before the missionary and perfectly quoted the sermon word-for-word. The missionary said, "That is wonderful. How did you do it?" The Chinese Christian said, "I spent the last year trying to live it.
That’s a powerful statement. In this text for today, verse ten says, “find out what pleases the Lord.” The implication is then to do it. The clash between light and darkness is real. Martin Luther King, Jr. once said, “Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that.”
Have nothing to do with the deeds of darkness but live as children of the light. John Hagee said, “The fundamental principle of Christianity is to be what God is, and he is light.” Science describes the difference between the sun and the moon. The sun is a bright star, the essence of light. The moon doesn’t have any light of its own. It sometimes reflects the light of the sun, but some suggest that, even then, the amount of light reflected by the moon is as little as 11%. The question regarding our walk with Jesus, are we living as the sun or are we more like the moon?
Bill T.
* * *
Ephesians 5:8-14
Some Jewish groups at the time of Jesus professed what is called a “Two Ways” theology – which means we humans make daily choices to choose the Good Path or the Bad Path. The Dead Sea Scrolls, for instance, include a document titled, “The War of the Sons of Light Against the Sons of Darkness.” Choosing good or evil eventually makes us good or evil.
The early Christian church adopted this Two Ways theology. One early church manual, called the Didache, “The Teachings of the Twelve Apostles,” begins with this statement: “There are two ways.” Those who follow the way of light follow the words of Jesus in the Sermon on the Mount, which is quoted at length.
This must be at the heart of this passage. Walking in the Lord, rising up so the light of Christ shines on us, causes us to abandon the darkness and become children of Light. Light not only defines us inwardly, but the light of Christ shining on us exposes the works of darkness for what they are.
Paul quotes from what is possibly a baptismal hymn, “Sleeper, awake! Rise from the dead, and Christ will shine on you.” What we sing defines us as well. In some ways our hymns say more about our beliefs and practices than what we officially proclaim in creeds or vision statements.
Frank R.
* * *
Ephesians 5:8-14
While residing in Wartburg Castle in Saxony, Martin Luther, the father of the Protestant Reformation, undertook the task of translating the New Testament into colloquial German. It was Luther’s contention that all Christians ought to be able to read the Bible, not just the priests of the Roman Catholic Church who read a Bible that was printed in Latin. Luther also wanted to translate the Old Testament into German, but realized the task was too great for one man. On January 13, 1522, Luther said to his loyal supporter, theologian Nicolas Amsdorf, “Meanwhile I am translating the Bible, though I have undertaken a task beyond my strength. The Old Testament I cannot touch unless you lend your aid.”
Ron L.
* * *
John 9:1-41
We get stuck in rules and traditions sometimes. Just as the church leaders who admonished Jesus for healing on the Sabbath, we can get stuck in judgments about traditions, rules and rituals. Recently, a congregation, in my jurisdiction, made the decision to close – they were down to worshipping with six people, clinging to the hope that someone, if they continued to gather, people would come pouring in the doors. Contrast that with two congregations who decided, despite having more than 30 people worshipping in one congregation and 80 in the other, to merge so they could expand their mission to the wider community. Which followed the rules? Which followed Christ? We need to open our eyes to the possibilities in our midst, the opportunities to do the work of Jesus in the world, rather than being stuck in the way it’s always been. That is God’s call on our lives as faithful followers of Jesus. May it be so.
Bonnie B.
* * *
John 9:1-41
John is a tremendously difficult text for church leaders interested in interfaith dialogue. Traditional interpretations of this passage often conflate the inter-Jewish conflict between Jesus and certain Pharisees with the conflict between Jews and Christians that would arise centuries after Jesus’s death. The evangelist’s ambiguous use of the term “the Jews” –– as in, “they were afraid of the Jews” (John 9:22) –– can easily confuse the reader into thinking that Jesus and his followers are “Christian,” while those who oppose him are “Jews.” However, even within the book of John, this “Christianization” of Jesus is at odds with the text of the gospel. Jesus’s followers consistently address him as “Rabbi,” a thoroughly Jewish appellation (9:2). Jesus is called “Rabbi” seven times in the Gospel of John, compared to twice in Matthew, thrice in Mark, and not even once in Luke. In other words, it is in John –– the Gospel that most seems to oppose “the Jews” to Jesus –– where Jesus is most consistently depicted as a Jew.
John 9 reads like a scene from the TV show Curb Your Enthusiasm where a bunch of people are talking over each other without ever really listening. It turns the entire exchange at the end from a tense confrontation to something tragically humorous. Jesus says, “I came into this world for judgment so that those who do not see may see, and those who do see may become blind” (9:39). The Pharisees answer with, “Surely we are not blind, are we?” (9:40). It is not hard to imagine Jesus rolling his eyes when he answers, “If you were blind, you would not have sin. But now that you say, ‘We see’, your sin remains” (9:41). In other words, “Guys, have you been listening to anything I’ve been saying?”
Rather than demonize a group we do not understand, John 9 tells us that maybe we need to sit and listen. We can be so convinced that we are correct –– “Surely we are not blind, are we?” –– that we miss an opportunity to learn from each other. This is as true of Christians as it is of Jews –– and any other religion or group. What would it mean for us to actually listen to each other? For us to not be so convinced that ‘We see,’ and miss a miracle happening before our very eyes.
M T.
* * *
John 9:1-41
Most of us are as blind as the man Jesus healed in our lesson. The working class in America has been blind to the fact that the President for whom many of them voted created tax cuts that don’t help them at all. The professional classes who vote Democrat, want to see poverty end, and love the internet have not realized the party they support has been in the back-pocket of the internet giants and as a result not done much for the poor or even the working classes (see Thomas Frank, Listen Liberal or Whatever Happened To the Party of the People?). A 2016 poll revealed that most people believe that they are moral, more virtuous than their peers (Ben Tappin and Ryan McKay, “The Illusion of Moral Superiority,” Social Psychological and Personality Science [Oct. 19, 2016]). This sort of blindness impedes our freedom, makes us easily manipulated by those in power. The healing Jesus provides for the blind, though is freeing, just as physical sight frees the visually impaired. Famed 20th-century theologian Karl Barth powerfully describes the kind of freedom Jesus and faith afford:
To sum up, we may say that faith is a freedom... And this does not have only the negative meaning that they are independent, but the positive that they are able and powerful. In the determination and limitation given them in their intercourse with God they are men of unconditional and unlimited capacity. They can think rightly and desire rightly, wait rightly and hasten rightly, obey rightly and defy rightly... They can do all these things and do them rightly – not as arbitrary or dilettante bunglers but diligently and efficiently – because in faith they have the freedom of God’s partners; not a freedom which they have chosen or sneaked or stolen or robbed, but the freedom in which God Himself has freed them. (Church Dogmatics, Vol.IV/2, p.242)
Those healed by Jesus now have the freedom not to get so suckered, to set others free.
Mark E.
