Sermon Illustrations for Proper 27 | OT 32 (2024)
Illustration
Ruth 3:1-5, 4:13-17
The book of Judges is full of terrible events, of people pushed into difficult circumstances, and responding out of their worst nature. And we see some of that worst nature in other books as well, such as in Ezra, when that leader responds to the challenge of God’s people living in a multi-cultural economy, where people seem to be taking advantage of the fact that some of those who live in their area do not recognize or practice the sabbath are keeping their businesses open, and some of God’s people are taking advantage of this fact. (I’m kind of reminded about people who opine about the fact that everything’s open on Sundays now, not like when they were young — and doing this complaining while eating out after church, which requires that somebody clock in and work!) Ezra decides he needs to “purify” the nation by demonizing women and expelling foreign wives and their children, breaking up families.
The book of Ruth is written in response to Judges and Ezra. The events take place at the same time period as Judges, where despite God’s law we see the worst come out of people. In the Book of Ruth we see people at their best. And contrary to Ezra’s edict, the book of Ruth (which judging from the vocabulary was probably written around the same time) shows that despite the fact that scripture tells us never marry a Moabite, this particular Moabite knows scripture pretty well, remembering the law about gleaning when her mother-in-law lost hope, and who went on to become the great-grandmother of King David!
The author deliberately uses a potentially sexually-charged situation (a strange woman arriving in the dark to visit a man who has had more wine than is good for him. However, both Ruth and Boaz, despite the situation in which they find themselves, act in a biblically righteous fashion. No one gets hurt. Everyone does well. The women of the village congratulate Naomi on her Moabite daughter-in-law who is worth more than seven sons.
The author of Ruth wanted us to know God works righteously through Moabites, and it is possible for us to do well, instead of our worst.
Frank R.
* * *
Ruth 3:1-5, 4:13-17
John Wesley notes that the story of Ruth illustrates that one who “forsakes all for Christ finds more than all [he or she could have imagined] with him.” (Commentary On the Bible, p.179) Wesley then adds a summary of what happened to Ruth:
See how God sometimes makes up the lack of those relations from whom we expected most comfort, in those from whom we expected least! The bonds of love prove stronger than those of nature. (Ibid., p.179)
This lesson is another good example of how God acts in surprising, mysterious, paradoxical ways. About that matter, Martin Luther once wrote (in connection with his famed Theology of the Cross):
And it is not without cause that God in his unspeakable wisdom should so desire to cast down the rule of the proud and the wise. Therefore let each one take heed... “Ah dear God, I am learned, or devout and so on; but in the sight of God I am ignorant and full of sin, like this my brother...” For God has established a fixed rule; everything that is high and praised of men is disregarded and abominable in the sight of God. (Luther’s Works, Vol.51, pp.36-37)
Famed modern theologian Karl Barth offered some reflections in the same spirit. As he put it, “The Bible may seem absurd to us because it is not about us but about God.” (The Word of God & the Word of Man, p.43) In the Black church, one often hears members utter a beautiful phrase to describe the mysteries of our Lord: “God may not come when you want him; but he’s always on time.”
Mark E.
* * *
Ruth 3:1-5, 4:13-17
There are many interpretations of this biblical passage. At the risk of angering some, let me share a more feminist perspective. Naomi gives Ruth to Boaz, not as a wife, at first, but as a possible mistress. She encourages Ruth to “uncover his feet” a euphemism for lay down with him for sex. Naomi desperately wants a descendant, and Ruth is the only daughter in law she has who can make this happen. Ruth is obedient and does as Naomi asks.
Boaz does, in fact, marry Ruth and their son is born. And the challenges continue. Naomi takes the child and brings him to her own breast, treating him as her child, rather than Ruth’s. And the whole of the community relates that Naomi has a son — not that Ruth and Boaz have a son, not that Naomi has a grandson, but that she has a son. The loss for Ruth must have been great. What do we learn from this story — male heirs are so important in the ancient times, that the manipulation of a young dependent woman is acceptable? What do we learn? What do we see in the modern world that echoes this story? How do we encounter the writing through this lens?
Bonnie B.
* * *
Hebrews 9:24-28
The author tells us that “Christ did not enter a sanctuary made by human hands, a mere copy of the true one, but he entered into heaven itself…” (v. 24) Some of this is tied up with the Platonic idea of archetypes — that while in the course of our lives we may see different kinds of chairs, for instance, there is a true chair, an archetype, that mystically exists and is the source of all thinking and acting about chairs. And so whatever value there is in worship at the temple (or our church buildings) it is only a copy of the true temple, which is revealed in Revelation as the place where the lamb who bears the marks of slaughter reigns eternally.
I was not familiar with antitupa, the Greek word for copy, so I dove down the rabbit hole of discovery. It’s a pretty rich word. It’s used when we offer resistance, when we press down, or strike back. It can mean stubborn or obstinate. It can stand for counterfeit. And it can refer to when something stands for something else. Copies of documents, for instances, were made by hand, and no copy would be perfect. There are examples of copies of the same imperial proclamation, but the scribe who may have written three copies of a document would necessarily introduce small variations.
All of this suggests that no matter how wonderful the copy, it’s not the real thing, and we need to be careful not to mistake it for such.
Which is to say that this passage is emphasizing that repeated use of a copy, making more copies of the original, is no longer necessary now that we have access to the true, the original, the heavenly, the Christlike. Jesus is the real thing.
Frank R.
* * *
Hebrews 9:24-28
I came across this anecdote from the pages of history. It is said that Cyrus the Great, the founder of the Persian Empire, once captured a prince and his family. When they came before him, Cyrus asked the prisoner, “What will you give me if I release you?” “The half of my wealth,” was his reply. “And if I release your children?” “Everything I possess.” “And if I release your wife?” “Your Majesty, I will give myself.” Cyrus was so moved by his devotion that he freed them all. As they returned home, the prince said to his wife, “Wasn’t Cyrus an impressive man!" With a look of deep love for her husband, she said to him, “I didn’t notice. I could only keep my eyes on you — the one who was willing to give himself for me.”
I don’t know if this story really happened. However, I couldn’t help but notice the line, “the one who was willing to give himself for me.” That resonates in this story, and it resounds in the story of Jesus. The Hebrew writer makes it clear why Jesus came. “He has appeared once for all at the end of the ages to remove sin by the sacrifice of himself” (Heb. 9:26). Jesus gave his life so that you and I could go free. One of the early church fathers, John Chrysostom wrote, “He gave himself wholly to you; He left nothing for himself.” May we follow the one who gave his life for our freedom.
Bill T.
* * *
Mark 12:38-44
Oh how proud we are of our accomplishments. Meanwhile as we accomplish these “great” things we do, we and our new president face the reality that in 2024 11.5% of the U.S. population, over 37.9 million of us, live in poverty. Maybe our accomplishments are on the backs of the poor. What can government or we ordinary people do about it? Jesus has some advice. He spoke in the spirit of Charles Dickens regarding the importance of even small gifts by the poor. Dickens once wrote, “No one is useless in this world who lightens the burdens of another.” In fact, the early church theologian Archelaus had a deep observation in this connection, reminding us why the gifts of the poor matter. As he put it: “All too little, at the same time, is it if gifts are cast into the treasury by the rich alone…” (Ante-Nicene Fathers, Vol.6, p.217) If we just rely on the rich to give, it will never be enough. Every little bit you and I and the government can provide to lighten things at least a little for the poor matters.
Indeed, life is about giving. It’s like comedian George Burns once put it:
When you stop giving and offering something to the rest of the world, it’s time to turn out the lights.
Winston Churchill offered a comment about the meaning of life which is no less profound. As he put it, “We make a living by what we get, make a life by what we give.”
Mark E.
* * *
Mark 12:38-44
I remember this story called “the widow’s mite” in my church school classes. The point is clear. Give what you have. The more honest your gift, the clearer your faith is. Those who have plenty and share only a little are seen for what they are. Those who have little and give it all are seen differently. This scripture is often used during congregational stewardship campaigns to encourage people to give more, to be more generous than they originally intended.
What we have, all that we have, is a blessing and a gift from God, no matter how hard we have worked for our income and our assets. We who have plenty are blessed. We who have little are also blessed. What we have gained monetarily in this world is not a reflection of our faithfulness. Rather it is what we give, what we offer freely to the world, as gifts of time, talent and treasure are the measure of out faithfulness. We are blessed so that we can be a blessing. May it be so.
Bonnie B.
The book of Judges is full of terrible events, of people pushed into difficult circumstances, and responding out of their worst nature. And we see some of that worst nature in other books as well, such as in Ezra, when that leader responds to the challenge of God’s people living in a multi-cultural economy, where people seem to be taking advantage of the fact that some of those who live in their area do not recognize or practice the sabbath are keeping their businesses open, and some of God’s people are taking advantage of this fact. (I’m kind of reminded about people who opine about the fact that everything’s open on Sundays now, not like when they were young — and doing this complaining while eating out after church, which requires that somebody clock in and work!) Ezra decides he needs to “purify” the nation by demonizing women and expelling foreign wives and their children, breaking up families.
The book of Ruth is written in response to Judges and Ezra. The events take place at the same time period as Judges, where despite God’s law we see the worst come out of people. In the Book of Ruth we see people at their best. And contrary to Ezra’s edict, the book of Ruth (which judging from the vocabulary was probably written around the same time) shows that despite the fact that scripture tells us never marry a Moabite, this particular Moabite knows scripture pretty well, remembering the law about gleaning when her mother-in-law lost hope, and who went on to become the great-grandmother of King David!
The author deliberately uses a potentially sexually-charged situation (a strange woman arriving in the dark to visit a man who has had more wine than is good for him. However, both Ruth and Boaz, despite the situation in which they find themselves, act in a biblically righteous fashion. No one gets hurt. Everyone does well. The women of the village congratulate Naomi on her Moabite daughter-in-law who is worth more than seven sons.
The author of Ruth wanted us to know God works righteously through Moabites, and it is possible for us to do well, instead of our worst.
Frank R.
* * *
Ruth 3:1-5, 4:13-17
John Wesley notes that the story of Ruth illustrates that one who “forsakes all for Christ finds more than all [he or she could have imagined] with him.” (Commentary On the Bible, p.179) Wesley then adds a summary of what happened to Ruth:
See how God sometimes makes up the lack of those relations from whom we expected most comfort, in those from whom we expected least! The bonds of love prove stronger than those of nature. (Ibid., p.179)
This lesson is another good example of how God acts in surprising, mysterious, paradoxical ways. About that matter, Martin Luther once wrote (in connection with his famed Theology of the Cross):
And it is not without cause that God in his unspeakable wisdom should so desire to cast down the rule of the proud and the wise. Therefore let each one take heed... “Ah dear God, I am learned, or devout and so on; but in the sight of God I am ignorant and full of sin, like this my brother...” For God has established a fixed rule; everything that is high and praised of men is disregarded and abominable in the sight of God. (Luther’s Works, Vol.51, pp.36-37)
Famed modern theologian Karl Barth offered some reflections in the same spirit. As he put it, “The Bible may seem absurd to us because it is not about us but about God.” (The Word of God & the Word of Man, p.43) In the Black church, one often hears members utter a beautiful phrase to describe the mysteries of our Lord: “God may not come when you want him; but he’s always on time.”
Mark E.
* * *
Ruth 3:1-5, 4:13-17
There are many interpretations of this biblical passage. At the risk of angering some, let me share a more feminist perspective. Naomi gives Ruth to Boaz, not as a wife, at first, but as a possible mistress. She encourages Ruth to “uncover his feet” a euphemism for lay down with him for sex. Naomi desperately wants a descendant, and Ruth is the only daughter in law she has who can make this happen. Ruth is obedient and does as Naomi asks.
Boaz does, in fact, marry Ruth and their son is born. And the challenges continue. Naomi takes the child and brings him to her own breast, treating him as her child, rather than Ruth’s. And the whole of the community relates that Naomi has a son — not that Ruth and Boaz have a son, not that Naomi has a grandson, but that she has a son. The loss for Ruth must have been great. What do we learn from this story — male heirs are so important in the ancient times, that the manipulation of a young dependent woman is acceptable? What do we learn? What do we see in the modern world that echoes this story? How do we encounter the writing through this lens?
Bonnie B.
* * *
Hebrews 9:24-28
The author tells us that “Christ did not enter a sanctuary made by human hands, a mere copy of the true one, but he entered into heaven itself…” (v. 24) Some of this is tied up with the Platonic idea of archetypes — that while in the course of our lives we may see different kinds of chairs, for instance, there is a true chair, an archetype, that mystically exists and is the source of all thinking and acting about chairs. And so whatever value there is in worship at the temple (or our church buildings) it is only a copy of the true temple, which is revealed in Revelation as the place where the lamb who bears the marks of slaughter reigns eternally.
I was not familiar with antitupa, the Greek word for copy, so I dove down the rabbit hole of discovery. It’s a pretty rich word. It’s used when we offer resistance, when we press down, or strike back. It can mean stubborn or obstinate. It can stand for counterfeit. And it can refer to when something stands for something else. Copies of documents, for instances, were made by hand, and no copy would be perfect. There are examples of copies of the same imperial proclamation, but the scribe who may have written three copies of a document would necessarily introduce small variations.
All of this suggests that no matter how wonderful the copy, it’s not the real thing, and we need to be careful not to mistake it for such.
Which is to say that this passage is emphasizing that repeated use of a copy, making more copies of the original, is no longer necessary now that we have access to the true, the original, the heavenly, the Christlike. Jesus is the real thing.
Frank R.
* * *
Hebrews 9:24-28
I came across this anecdote from the pages of history. It is said that Cyrus the Great, the founder of the Persian Empire, once captured a prince and his family. When they came before him, Cyrus asked the prisoner, “What will you give me if I release you?” “The half of my wealth,” was his reply. “And if I release your children?” “Everything I possess.” “And if I release your wife?” “Your Majesty, I will give myself.” Cyrus was so moved by his devotion that he freed them all. As they returned home, the prince said to his wife, “Wasn’t Cyrus an impressive man!" With a look of deep love for her husband, she said to him, “I didn’t notice. I could only keep my eyes on you — the one who was willing to give himself for me.”
I don’t know if this story really happened. However, I couldn’t help but notice the line, “the one who was willing to give himself for me.” That resonates in this story, and it resounds in the story of Jesus. The Hebrew writer makes it clear why Jesus came. “He has appeared once for all at the end of the ages to remove sin by the sacrifice of himself” (Heb. 9:26). Jesus gave his life so that you and I could go free. One of the early church fathers, John Chrysostom wrote, “He gave himself wholly to you; He left nothing for himself.” May we follow the one who gave his life for our freedom.
Bill T.
* * *
Mark 12:38-44
Oh how proud we are of our accomplishments. Meanwhile as we accomplish these “great” things we do, we and our new president face the reality that in 2024 11.5% of the U.S. population, over 37.9 million of us, live in poverty. Maybe our accomplishments are on the backs of the poor. What can government or we ordinary people do about it? Jesus has some advice. He spoke in the spirit of Charles Dickens regarding the importance of even small gifts by the poor. Dickens once wrote, “No one is useless in this world who lightens the burdens of another.” In fact, the early church theologian Archelaus had a deep observation in this connection, reminding us why the gifts of the poor matter. As he put it: “All too little, at the same time, is it if gifts are cast into the treasury by the rich alone…” (Ante-Nicene Fathers, Vol.6, p.217) If we just rely on the rich to give, it will never be enough. Every little bit you and I and the government can provide to lighten things at least a little for the poor matters.
Indeed, life is about giving. It’s like comedian George Burns once put it:
When you stop giving and offering something to the rest of the world, it’s time to turn out the lights.
Winston Churchill offered a comment about the meaning of life which is no less profound. As he put it, “We make a living by what we get, make a life by what we give.”
Mark E.
* * *
Mark 12:38-44
I remember this story called “the widow’s mite” in my church school classes. The point is clear. Give what you have. The more honest your gift, the clearer your faith is. Those who have plenty and share only a little are seen for what they are. Those who have little and give it all are seen differently. This scripture is often used during congregational stewardship campaigns to encourage people to give more, to be more generous than they originally intended.
What we have, all that we have, is a blessing and a gift from God, no matter how hard we have worked for our income and our assets. We who have plenty are blessed. We who have little are also blessed. What we have gained monetarily in this world is not a reflection of our faithfulness. Rather it is what we give, what we offer freely to the world, as gifts of time, talent and treasure are the measure of out faithfulness. We are blessed so that we can be a blessing. May it be so.
Bonnie B.
