A time to step back
Commentary
Object:
New York Times columnist David Brooks has written a book titled The Road to Character. As one ponders one’s lifetime, Brooks argues that there are two types of “Adam” from the book of Genesis that we can become. Adam One exhibits “resumé” virtues -- seeking credentials, networks of the right friends, and being seen and profiled in the right circles of influence. Adam 2 reflects “eulogy” virtues. This person has developed a sense of grounding to a higher power, a source of confidence, caring for other people, and has left a lasting positive impression on all people they have worked with or lived alongside. The Adam 1 “resumé builder” can have his entire life summarized in a three-paragraph written obituary. But the “eulogy” Adam is spoken of for many years to come. His presence is remembered and missed in an affirming manner. The broader society provides immediate rewards for the “resumé builder.” However, the Adam who has matured through struggles in life, battles with personal demons, and passion for a cause that is greater than him or her has left a lasting impression on this earth. New Year’s is a time to step back to examine which sort of “Adam” are we choosing to be this next year. [Source: David Brooks, The Road to Character (Random House, 2015)]
Ecclesiastes 3:1-13
This text reminds people that there is a time for everything. Just like the Times Square New Year clock strikes midnight into 2016, Ecclesiastes reminds us that life can be just like clockwork. This chronos of time works like a pendulum with polar opposites: a time to be born and a time to die; a time to plant and a time to pluck up what is planted (1:2). This pattern goes on through a time for war and a time for peace (1:8). As the new year is upon us, what time is it for any given congregation or community of faith? Has there been a crisis in a particular person’s life? If so, maybe the time for healing has arrived. Then again, is there an “elephant in the room” regarding an unspoken problem that is bothering many people? If so, the time to speak is upon us (1:7).
Every era has its moments -- the pendulum always swings into one direction. Possibly there is no real history, but rather chronic reversals. The author Qoheleth is suggesting that possibly on New Year’s Day and afterward there might be a time to take a step back to look at the total picture of one’s life. That is, where have we been and where are we headed? This might be applied personally, and as a community of faith. God remains sovereign in this book. One interpretative lens of the entire book might be: “At the end of the matter, all has been heard. Fear God, keep his commandments; for that is the whole duty of everyone” (Ecclesiastes 12:13).
Some possible good news of this text is that we humans cannot determine the times. It is all left in God’s hands. Even the wicked in any given generation are undermined by the changing weather, the economic or global political climate of any given time. Faith in the God of creation does not let believers down -- even if it is time for the “apocalypse” before “a new heaven and new earth” (from the second lesson of Revelation 21:1).
This text might provide an opportune time for allowing the elders of any given community to share what patterns they have seen in the past and are observing nowadays. When or if any people of faith grow too weary in the present season, some other good news of this text is 1:13: “moreover, it is God’s gift that all should eat and drink and take pleasure in all their turmoil.” This text gives absolution to those who have had a rough day at work, in a meeting, or with a group of difficult individuals -- to order out for pizza, Chinese food, or buffalo wings and enjoy the moment with a cold drink. There is indeed a time for everything.
Other features of this book include that it was probably written around 250 CE during the Greek or Hellenist period in Jerusalem. Possibly it could be the last book written in the Hebrew Bible (Old Testament) before Christians open their New Testaments to Matthew’s gospel. This is how the final days of Israel are remembered -- “Vanity of vanities, all is vanity” (1:2) and “all should eat drink and take pleasure in their toil.” Being from the Wisdom literature, there is a good possibility that other faith traditions held similar beliefs during that time. Also, books such as Ecclesiastes can serve as a “pre-Christian” primer (i.e., a first coat or layer of faith matters) to discuss with those in our midst who have not yet come to faith in Jesus as Lord and savior. [Sources: William Brown, Interpretation: A Bible Commentary for Teaching and Preaching -- Ecclesiastes (Westminster John Knox Press, 2000); James Limburg, Encountering Ecclesiastes: A Book for Our Time (Wm. B. Eerdmans, 2006)]
Revelation 21:1-6a
One way to begin any sermon on the book of Revelation or any apocalyptic book is to indicate that such writings are not intended to terrify faithful believers, but rather to provide good news in a bad-news situation. Such books are directed toward people who are living in bad-news circumstances, which might entail hardships in finances, health, personal relationships, or conflict with people in power who have tremendous control over their destinies. The good news is that the God of Abraham and Jesus as Christ is the final victor. Today’s lesson is like looking toward the back of any action novel and reading the last page. The good news is that the God of creation does win in the end (the Alpha and the Omega).
This passage is about the collapse of an anti-Christian empire. This could have applied to the original audience whom John on Patmos addresses during the days of the Roman Empire, as well as the end of any reign of terror produced by a given tyrant in history. It can also apply to a time of a great cosmic judgment when the Creator God will reveal his final will for humanity in the greater scheme of universal creation.
The text provides an image of a God who comes from heaven to be greeted by the faithful bride of a New Jerusalem, or new holy city. God is living among mortals. Note that there is no deity who abandons the earth and takes the faithful up to heaven for a pearly-gates getaway. Rather, “He will dwell with them as their God and they will be his peoples, and God himself will be with them” (Revelation 21:3). The Holy City described might mirror the portrait in Ezekiel 28. God’s future is rooted in creation. God makes all things new. In the Middle East, water could be a scarce commodity then, as maybe petroleum products could be in the U.S. at any given visit to the local gas station. However, God’s water will be plentiful as an eternal spring for life.
In this new year, one piece of good news from Revelation is: “Write this, for these words are trustworthy and true” (21:5). In a time when words, images, and megabytes of information overwhelm people from their android phones and through television, radio, telemarketing phone calls, and electronic bulletin boards -- the best news is that the words of scripture from the God who died as the lamb for the people of faith do have reliable and eternal good news.
For those who live in an exile or “Babylon” with trophies of victory as the seven hills of Babylon represented for ancient people of faith, Revelation’s good news is that fidelity to the Christ who loves humanity unconditionally is the final victor.
As this applies to modern times, what powerhouse figures have trophies they flaunt at the defeated peoples in any given community? It could be a rundown community with boarded-up businesses, while another city or nation benefits. It could be a family who is torn from a serious conflict or schism that is still licking their wounds. In such situations Revelation is a reminder that while things might look dire now, the final word is that God returns to set up his eternal reign on earth.
Hard times and bad weather need not be as frightening for those who have been exposed to much pain, loss, and misery. As Ecclesiastes reminds people of faith, there is a season for everything. Revelation is a reminder that God’s New Heaven and new earth will arrive, and “these words are certainly true.”
As the beginning of the year rolls around and consumers are reminded about “tax time,” people of faith are comforted to know that God will wipe every tear from people’s eyes. In the time of the Roman empire, taxes ran up to close to 40% or more of farm families’ crop yield. This food was used to feed the urban areas, while the farm families often had to sell their land or go into servitude to richer landowners. For those folks in our churches who believe that the “rich get richer as the poor get poorer,” then Revelation 21:1-6 is their text for comfort and assurance. [Sources: Samuel L. Adams, Social and Economic Life in Second Temple, Judea (Westminster John Knox Press, 2014); George R. Beasley-Murray, The New Century Bible Commentary: Revelation (Wm. B. Eerdmans, 1983 edition); James L. Resseguie, The Revelation of John: A Narrative Commentary (Baker Academic, 2009)]
Matthew 25:31-46
This text has served as a base for the “social gospel movement” throughout history. It serves as a reminder that the day of reckoning will occur after the second coming, and that the “Son of Man” will serve as judge for all the peoples of the earth. The measuring rod for entrance into the kingdom is not necessarily saying the right words or quoting the right passage from the respective scripture. Rather, the interpretative lens passage for this lesson is v. 40: “Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.”
This text is a foundation for any congregational outreach ministry to those who are hungry, without decent clothing, outsiders, or are perpetually in trouble with the legal system. Where is Christ in this text? Christ is among those who are the economic losers of any given time or society. In many congregations, it is appropriate to host or collaborate in a local food pantry, thrift store, and yes, even have a local accountant come in to help people file their income taxes. This is the faith in action. Matthew 25 is not so much concerned about people having “John 3:16” (or any Bible passage) written on their forehead, but rather how it is lived out in daily life.
This is a week to remind people that having “correct” stances on divisive topics such as same-sex sexuality, abortion, the right to die, and gun laws are not tickets to gain entrance into the herd of the sheep rather than the goats. Rather, it is determined by how one treats the economic losers of any given society. If one wants further instructions on this vision, Matthew provides a Sermon on the Mount (Matthew 5-7) so nobody can plead ignorance. [Source: Andrew J. Overman, Church and Community in Crisis: The Gospel According to Matthew (Trinity Press International, 1996)]
Application
This is an opportune Sunday to remind people that the majority of biblical texts are about economic justice and injustice. This includes those who are strangers in any given community and do not have immediate relatives nearby to do emergency baby-sitting or loaning of an automobile. Matthew 25 serves to remind people that there is a time for justice for those who thought they were trying to hide in the woodwork with a lethargic faith (similar to the church in Laodicea in Revelation 3:14-22). The final judgment will balance the weights of justice according to Matthew 25.
As one is living a faithful life in fidelity to the lamb of Revelation, no sudden shifts in time need to be worrisome in the year to come. These texts serve as a reminder that there is still time to step back and revisit the ministry of God’s people in the upcoming year. “The Ghost of Christmas Future” need not have its way in the lives of people of faith.
Alternative Application
So why do the righteous people of faith suffer and the wicked evildoers prosper? This is the basic “theodicy” question. It is often framed in such a manner that all three of the following sentences cannot be true: 1) God is good. 2) God is all-powerful (omnipotent). 3) Evil exists. Perhaps God is powerful but not so good since God allows evil. Maybe God is good and is not powerful enough to eliminate evil. Possibly evil does not exist and is the result of poor human choices. Matthew 25:31-46 points to a God who is powerful, good, and holds evil accountable for its negligence and destruction. This is a God who identifies with those who struggle in the world’s harsh economic systems of profit and loss. [Source: Mark S.M. Scott, Pathways to Theodicy: An Introduction of the Problem of Evil (Augsburg Fortress, 2015)]
Ecclesiastes 3:1-13
This text reminds people that there is a time for everything. Just like the Times Square New Year clock strikes midnight into 2016, Ecclesiastes reminds us that life can be just like clockwork. This chronos of time works like a pendulum with polar opposites: a time to be born and a time to die; a time to plant and a time to pluck up what is planted (1:2). This pattern goes on through a time for war and a time for peace (1:8). As the new year is upon us, what time is it for any given congregation or community of faith? Has there been a crisis in a particular person’s life? If so, maybe the time for healing has arrived. Then again, is there an “elephant in the room” regarding an unspoken problem that is bothering many people? If so, the time to speak is upon us (1:7).
Every era has its moments -- the pendulum always swings into one direction. Possibly there is no real history, but rather chronic reversals. The author Qoheleth is suggesting that possibly on New Year’s Day and afterward there might be a time to take a step back to look at the total picture of one’s life. That is, where have we been and where are we headed? This might be applied personally, and as a community of faith. God remains sovereign in this book. One interpretative lens of the entire book might be: “At the end of the matter, all has been heard. Fear God, keep his commandments; for that is the whole duty of everyone” (Ecclesiastes 12:13).
Some possible good news of this text is that we humans cannot determine the times. It is all left in God’s hands. Even the wicked in any given generation are undermined by the changing weather, the economic or global political climate of any given time. Faith in the God of creation does not let believers down -- even if it is time for the “apocalypse” before “a new heaven and new earth” (from the second lesson of Revelation 21:1).
This text might provide an opportune time for allowing the elders of any given community to share what patterns they have seen in the past and are observing nowadays. When or if any people of faith grow too weary in the present season, some other good news of this text is 1:13: “moreover, it is God’s gift that all should eat and drink and take pleasure in all their turmoil.” This text gives absolution to those who have had a rough day at work, in a meeting, or with a group of difficult individuals -- to order out for pizza, Chinese food, or buffalo wings and enjoy the moment with a cold drink. There is indeed a time for everything.
Other features of this book include that it was probably written around 250 CE during the Greek or Hellenist period in Jerusalem. Possibly it could be the last book written in the Hebrew Bible (Old Testament) before Christians open their New Testaments to Matthew’s gospel. This is how the final days of Israel are remembered -- “Vanity of vanities, all is vanity” (1:2) and “all should eat drink and take pleasure in their toil.” Being from the Wisdom literature, there is a good possibility that other faith traditions held similar beliefs during that time. Also, books such as Ecclesiastes can serve as a “pre-Christian” primer (i.e., a first coat or layer of faith matters) to discuss with those in our midst who have not yet come to faith in Jesus as Lord and savior. [Sources: William Brown, Interpretation: A Bible Commentary for Teaching and Preaching -- Ecclesiastes (Westminster John Knox Press, 2000); James Limburg, Encountering Ecclesiastes: A Book for Our Time (Wm. B. Eerdmans, 2006)]
Revelation 21:1-6a
One way to begin any sermon on the book of Revelation or any apocalyptic book is to indicate that such writings are not intended to terrify faithful believers, but rather to provide good news in a bad-news situation. Such books are directed toward people who are living in bad-news circumstances, which might entail hardships in finances, health, personal relationships, or conflict with people in power who have tremendous control over their destinies. The good news is that the God of Abraham and Jesus as Christ is the final victor. Today’s lesson is like looking toward the back of any action novel and reading the last page. The good news is that the God of creation does win in the end (the Alpha and the Omega).
This passage is about the collapse of an anti-Christian empire. This could have applied to the original audience whom John on Patmos addresses during the days of the Roman Empire, as well as the end of any reign of terror produced by a given tyrant in history. It can also apply to a time of a great cosmic judgment when the Creator God will reveal his final will for humanity in the greater scheme of universal creation.
The text provides an image of a God who comes from heaven to be greeted by the faithful bride of a New Jerusalem, or new holy city. God is living among mortals. Note that there is no deity who abandons the earth and takes the faithful up to heaven for a pearly-gates getaway. Rather, “He will dwell with them as their God and they will be his peoples, and God himself will be with them” (Revelation 21:3). The Holy City described might mirror the portrait in Ezekiel 28. God’s future is rooted in creation. God makes all things new. In the Middle East, water could be a scarce commodity then, as maybe petroleum products could be in the U.S. at any given visit to the local gas station. However, God’s water will be plentiful as an eternal spring for life.
In this new year, one piece of good news from Revelation is: “Write this, for these words are trustworthy and true” (21:5). In a time when words, images, and megabytes of information overwhelm people from their android phones and through television, radio, telemarketing phone calls, and electronic bulletin boards -- the best news is that the words of scripture from the God who died as the lamb for the people of faith do have reliable and eternal good news.
For those who live in an exile or “Babylon” with trophies of victory as the seven hills of Babylon represented for ancient people of faith, Revelation’s good news is that fidelity to the Christ who loves humanity unconditionally is the final victor.
As this applies to modern times, what powerhouse figures have trophies they flaunt at the defeated peoples in any given community? It could be a rundown community with boarded-up businesses, while another city or nation benefits. It could be a family who is torn from a serious conflict or schism that is still licking their wounds. In such situations Revelation is a reminder that while things might look dire now, the final word is that God returns to set up his eternal reign on earth.
Hard times and bad weather need not be as frightening for those who have been exposed to much pain, loss, and misery. As Ecclesiastes reminds people of faith, there is a season for everything. Revelation is a reminder that God’s New Heaven and new earth will arrive, and “these words are certainly true.”
As the beginning of the year rolls around and consumers are reminded about “tax time,” people of faith are comforted to know that God will wipe every tear from people’s eyes. In the time of the Roman empire, taxes ran up to close to 40% or more of farm families’ crop yield. This food was used to feed the urban areas, while the farm families often had to sell their land or go into servitude to richer landowners. For those folks in our churches who believe that the “rich get richer as the poor get poorer,” then Revelation 21:1-6 is their text for comfort and assurance. [Sources: Samuel L. Adams, Social and Economic Life in Second Temple, Judea (Westminster John Knox Press, 2014); George R. Beasley-Murray, The New Century Bible Commentary: Revelation (Wm. B. Eerdmans, 1983 edition); James L. Resseguie, The Revelation of John: A Narrative Commentary (Baker Academic, 2009)]
Matthew 25:31-46
This text has served as a base for the “social gospel movement” throughout history. It serves as a reminder that the day of reckoning will occur after the second coming, and that the “Son of Man” will serve as judge for all the peoples of the earth. The measuring rod for entrance into the kingdom is not necessarily saying the right words or quoting the right passage from the respective scripture. Rather, the interpretative lens passage for this lesson is v. 40: “Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.”
This text is a foundation for any congregational outreach ministry to those who are hungry, without decent clothing, outsiders, or are perpetually in trouble with the legal system. Where is Christ in this text? Christ is among those who are the economic losers of any given time or society. In many congregations, it is appropriate to host or collaborate in a local food pantry, thrift store, and yes, even have a local accountant come in to help people file their income taxes. This is the faith in action. Matthew 25 is not so much concerned about people having “John 3:16” (or any Bible passage) written on their forehead, but rather how it is lived out in daily life.
This is a week to remind people that having “correct” stances on divisive topics such as same-sex sexuality, abortion, the right to die, and gun laws are not tickets to gain entrance into the herd of the sheep rather than the goats. Rather, it is determined by how one treats the economic losers of any given society. If one wants further instructions on this vision, Matthew provides a Sermon on the Mount (Matthew 5-7) so nobody can plead ignorance. [Source: Andrew J. Overman, Church and Community in Crisis: The Gospel According to Matthew (Trinity Press International, 1996)]
Application
This is an opportune Sunday to remind people that the majority of biblical texts are about economic justice and injustice. This includes those who are strangers in any given community and do not have immediate relatives nearby to do emergency baby-sitting or loaning of an automobile. Matthew 25 serves to remind people that there is a time for justice for those who thought they were trying to hide in the woodwork with a lethargic faith (similar to the church in Laodicea in Revelation 3:14-22). The final judgment will balance the weights of justice according to Matthew 25.
As one is living a faithful life in fidelity to the lamb of Revelation, no sudden shifts in time need to be worrisome in the year to come. These texts serve as a reminder that there is still time to step back and revisit the ministry of God’s people in the upcoming year. “The Ghost of Christmas Future” need not have its way in the lives of people of faith.
Alternative Application
So why do the righteous people of faith suffer and the wicked evildoers prosper? This is the basic “theodicy” question. It is often framed in such a manner that all three of the following sentences cannot be true: 1) God is good. 2) God is all-powerful (omnipotent). 3) Evil exists. Perhaps God is powerful but not so good since God allows evil. Maybe God is good and is not powerful enough to eliminate evil. Possibly evil does not exist and is the result of poor human choices. Matthew 25:31-46 points to a God who is powerful, good, and holds evil accountable for its negligence and destruction. This is a God who identifies with those who struggle in the world’s harsh economic systems of profit and loss. [Source: Mark S.M. Scott, Pathways to Theodicy: An Introduction of the Problem of Evil (Augsburg Fortress, 2015)]
