Advent 3
Preaching
Lectionary Preaching Workbook
Series IX, Cycle B
Object:
Theme of the Day
Hearing the prophets of Jesus (and becoming one of them for today).
Collect of the Day
A prayer urging God to move us and open us to hear the words of prophets, enabling us to testify the Christ. Again a strong emphasis on grace and the Holy Spirit.
Psalm of the Day
Psalm 126
* Prayer of deliverance from national misfortune.
* Reminiscence of the joy inspired by God's favor toward His people in the past (vv. 1-3).
* Prayer for such favor again (vv. 4-6).
* Those in mourning and oppressed shall experience joy (v. 6) posits here a preferential option for the poor.
Luke 1:47-55
* The Magnificat (so called from the first word of the Latin translation of the hymn): Mary's hymn of praise in response to Elizabeth's prophecy about the child in Mary's womb.
* Based on Hannah's song of praise in 1 Samuel 2:1-10 for God giving her Samuel as a son.
* A song praising God for His love and mercy (vv. 48, 50).
* God scatters the proud but lifts the lowly and feeds the hungry (vv. 51-53). Preferential option for the poor posited.
Sermon Text and Title
"The Lord Loves Justice and Righteousness"
Isaiah 61:1-4, 8-11
1. Theological Aim of the Sermon and Strategy
To clarify the focus of the ministry of both Jesus and the prophets. Their focus on Justification by Grace and Social Ethics is highlighted, so that the faithful may better understand Jesus and the prophets.
2. Exegesis (see Introduction to Selected Books of the Bible)
* A prophecy of Trito-Isaiah, probably offered after the Babylonian Captivity had ended.
* The speaker is either the prophet or the Suffering Servant (Messiah) of Deutero-Isaiah (esp. 50:4-11).
* The anointed prophet/servant (note the Spirit's presence) is sent to bring good news to the oppressed, to bind up the broken-hearted, and to proclaim freedom to the captives, planting them as oaks of righteousness (vv. 1-3).
* Reference to the building up of the ancient ruins (v. 4) is a prophecy of a rebuilding of Jerusalem by the returning Exiles.
* God is said to love justice (mishpat) and promises to punish the oppressors (vv. 8-9). The prophet (or all Israel) will be clothed with the garment of salvation and righteousness (tsedeq) (v. 10). A forensic view of Justification is suggested here.
3. Theological Insights (see Charts of the Major Theological Options)
* Both Justification by Grace and a concern with Social Justice need to be examined.
* Commenting on this very text, Martin Luther pointed out that prophets are to be about the business of not just condemning injustice or predicting the future, but to give hope by pointing to our salvation by grace, that the people of God are planted as oaks of righteousness (see vv. 10-11). He wrote: "It follows therefore that a Christian does not just come into being, but he is planted by the work of God. Christ is the gardener" (Luther's Works, Vol. 17, p. 336).
* In the same exposition the Reformer prophetically and harshly critiques those who would take credit for their own goodness: "Therefore all human righteousness is nothing by sacrilege, which robs God of honor and glory. Because I consider myself righteous through this righteousness, I consider myself justified by this work" (Luther's Works, Vol. 17, p. 339).
* Commenting on the Magnificat, Luther also claimed about the psalm that here all merit and presumption are brought low, and God's grace and mercy alone are exhorted (Luther's Works, Vol. 21, p. 351). He lamented (in a way most appropriate in our present context) that many preachers today preach good works (Luther's Works, Vol. 21, p. 311).
* Regarding justice, Luther actually appealed to verse 8 of the lesson to authorize his critique of unjust economic practices in his day (Luther's Works, Vol. 45, p. 306).
* Reinhold Niebuhr develops a similar theme regarding God's love of justice (v. 8). He noted that in our quest for justice (moving toward the kingdom), "the judgment of God is upon every new realization" (The Nature and Destiny of Man, Vol. II, p. 285).
* The Messiah's concern to proclaim good news to the oppressed (v. 2), to build them up (v. 4) suggests, along with the Psalms, the preferential option for the poor taught by various Latin American Liberation Theologians. This is the idea that God is characteristically found among the poor, on their side, not the side of the powerful (Rubem Alves, Theology of Human Hope, p. 117). Such commitments were taught in the famed Roman Catholic Second Vatican Council (Gaudium et Spes, 27, 69).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* Study recent news reports or Google statistics indicating recent examples of injustice. Clearly racial and gender imbalances continue to haunt our nation. The Census Bureau reported that between 2006 and 2007, while the median income for whites was $54,920, it was only $37,679 for Latinos and $33,916 for African Americans. While 1 in 7 Americans were poor, 1 in 4 Latinos faced that situation. Similar disparities pertained to women in 2006. For every dollar earned by men in the American labor force, women only made 77 cents. If women earned the same as men for similar jobs, their annual family income would rise by $4,000 and the poverty rate would be cut in half.
* Karl Barth and his colleagues standing up to Hitler in their Barmen Declaration understood Jesus in the prophetic manner of this sermon, as standing for justice while saving us: "As Jesus Christ is God's assurance of forgiveness of all our sins, so in the same way and with the same seriousness is He also God's mighty claim upon our whole life. Through Him befalls us a joyful deliverance from the godless fetters of the world…" (The Book of Confessions, 8.14).
5. Gimmick
Note that all the Bible lessons, just two weeks prior to Christmas, deal with prophecy. The First Lesson is even written by a prophet. Prophecy has a lot to do with Christmas. Let's see how.
6. Possible Sermon Moves and/or Stories/Examples
* Provide historical background on Trito-Isaiah. (Explain the three different authorial stands of Isaiah.) Written at a time after the Exiles' return, but when things were not turning out well.
* The situation was a bit like America today -- a land in which we have much hope and optimism, but since the Reagan era a land that has not been so good for the poor and middle class. (Cite data in Socio-Economic, Political, Psychological, and Scientific Insights.) The word of our lesson is for us.
* Two stories of those needing this word: Jerold and Hannah Wykoff were preparing for a nice middle-class Christmas, spending lots on gifts and decorations. But charity? Not on the radar screen for their Christmas. Harold Odom and family are staying in a shelter in town -- unemployed and homeless. Is Christmas (the prophetic word) for them?
* The singer of our song (in the lesson) speaks of being anointed, of having the Spirit on Him (v. 1). Who's talking -- the prophet or is this a prophecy of the Messiah who is speaking? Ultimately the speaker does not matter. Either way we gain insights into what the Messiah does and what prophets who witness to Jesus' second coming are to do.
* The Messiah/prophet has come, our text says, to bring good news to the oppressed, bind up the brokenhearted, proclaim liberty to the captives (v. 1). Politics, especially for the sake of the poor and those who have been getting the (political) shaft, is God's concern. The Lord loves justice (v. 9) our lesson says! He's coming for our friends in the shelter.
* No, the prophet's word is about Jesus, not politics, as some like our middle-class friends the Wykoffs say. The Messiah came to save us, not to do politics as many American Christians think. The lesson affirms this thinking to the point of testifying to the Messiah's saving role (what Christmas is all about). We find references near the end of the pericope to the prophet (now representing the people of Israel who had returned from captivity) being clothed in the garments of salvation, wearing the robe of righteousness (v. 10). This reference to righteousness as something external to us, put on us by God is saving us (so He looks at us that way) is very Pauline (Romans 4:3-4). Here and after each of the final moves echo the title's refrain: The Lord loves righteousness and justice.
* Jesus and Christmas and so prophecy are about salvation. We had best not forget to recall that being saved, being a Christian, is a work of God. To do that, prophets like Isaiah, you, and me need to remind people (especially those like the middle-class Wykoffs) and society that we are not good, not righteous, in ourselves. Martin Luther was right: Too much teaching and talking about faith in the church misses this point, is emphasizing the good works we ought to do, the fulfillment, prosperity, and purpose we ought to get (see Theological Insights). But God is the One who makes us righteous.
* Yes, Jesus and the prophetic word are about righteousness and salvation. But we should not forget that God loves justice too. He causes righteousness and praise of Him to spring up like the plants of a garden (v. 11). This is like Martin Luther's point about Christians being planted by God the gardener (see second bullet point of Theological Insights). The Advent/Christmas word is about justice too, about a day when all the robbery, all the unfairness in American society that keeps women and minorities poorer despite the equal work they do compared to white men will be ended.
7. Wrap-Up
Remind hearers that Christmas is coming. Urge them to keep preparing, to get away from all the material distractions in order to focus on Jesus, but that they not just get caught up on the Babe in the manger. Don't just meditate on how that Baby saved you and me. Keep in mind that faithfulness to Him leads to a passion for justice and fairness. That insight will turn you and me into prophets not just for righteousness, but for justice too. Prophets like us know what Christmas and Jesus are about. Good news to the oppressed, about liberty and equality: The Lord loves righteousness (making sinners righteous), but He loves justice too. And He even uses us to make righteousness and justice grow in His garden (in His world).
Sermon Text and Title
"On Not Despising Prophets"
1 Thessalonians 5:16-24
1. Theological Aim of the Sermon and Strategy
To offer insights about the nature of prophecy (as social and personal critique, giving hope through the preaching of Justification, Justice, and Eschatology) and to exhort the congregation to take up the prophetic task.
2. Exegesis
* An authentic letter by Paul to a church of mostly Gentiles in a Greek city threatened by social pressures and some persecution to return to the values of secular culture.
* The letter may be the earliest piece of New Testament literature, written in the early '50s.
* The epistle is divided into four major sections: (1) Salutation and thanksgiving (ch. 1); (2) Recounting of Paul's ministry in Thessalonica (2:1-6); (3) An expression of his affection for the church (2:17--3:13); (4) Exhortation to purity (4:1-12); (5) Questions concerning the second coming (4:13--5:11); and (6) Concluding exhortations (5:12-28).
* Central themes include Paul's expressed appreciation for the steadfastness of the Thessalonian faithful (1:6; 3:6-10), the recognition that Christians can expect opposition (3:3), emphasis on holiness (4:1-12), and a warning of the need for readiness regarding Christ's second coming (5:6-12).
* In a concluding exhortation, Paul urges the faithful to rejoice always (v. 16), never cease to pray (v. 17), give thanks in all circumstances (v. 18), not quench the Spirit (v. 19), and not despise the words of prophets (v. 20). Also urges that we test everything, holding fast to what is good and abstaining from evil (vv. 21-22).
* In considering the warning not to despise the prophecies (v. 20), it is relevant to note that the Greek term for "prophet" literally means "public expounder."
* Prays with confidence that God would sanctify the recipients of the epistle, expressing that a faithful God will do this (vv. 23-24).
3. Theological Insights (see Charts of the Major Theological Options)
* The nature of prophecy, its tasks of offering divine judgment as well as proclaiming hope (Eschatology, Justification, Social Ethics) and also prediction about the future is explained. The role of prayer in the prophetic life receives attention.
* John Calvin's definition of prophecy is relevant (develop while exegeting this text):
By the term prophecy, however, I do not understand the gift of foretelling the future, but as 1 Corinthians 14:3, the science of interpreting scripture, so that a prophet is an interpreter of the Will of God.
(Calvin's Commentaries, Vol. XXI, p. 299)
* The discussion of prophecy affords a good opportunity to clarify our use of prophetic readings of the Old Testament. Such a mode of interpretation need not entail claiming that the Old Testament writers knew Jesus and other Christian truths. It is merely to make the literary claim that when the Old Testament is read in the context of the New Testament, it makes sense (in interests of positing harmony in the Christian Bible) to connect some of the Hebrew Bible's images to New Testament themes.
* Concern that the will of God be properly interpreted fits nicely with Paul's admonition that everything [claims of the prophets] be tested (v. 21). The Lutheran tradition refers to the fact that it is only by God's word that judgments about faith can be made (Formula of Concord, SD II.8). Prophecy is indeed about interpreting God's word.
* The prophetic discipline includes criticizing present realities for the sake of future. About Isaiah Martin Luther wrote:
First he [Isaiah] preaches a good deal to his people and rebukes their many sins… As godly preachers now and always do and must do with their people, so Isaiah too keeps the people in check with threats of punishment and promises of good.
Second, he prepares and disposes them to expect the coming kingdom of Christ….
(Luther's Works, Vol. 35, p. 275)
* The Pauline reference just prior to the beginning of the lesson to seek to do good to one another and to all (v. 15) opens the door to a consideration of the social dimensions of prophecy. About prophecy, with this aim in view, Martin Luther King Jr. wrote:
Any discussion of the role of the Christian minister today must ultimately emphasize the need for prophecy… May the problem of race in America soon make hearts burn so that prophets will rise up, saying, "Thus saith the Lord," and cry out as Amos did, "… let justice roll down like waters, and righteousness like an ever-flowing stream."
(A Testament of Hope, p. 481)
* The Pauline text also refers to the need to "pray without ceasing" (v. 17). About this matter John Wesley claimed that prayer is the breath of our spiritual life, so we can no more as Christians stop praying than we can stop breathing and live (Commentary on the Bible, p. 551).
* The text also reminds us that God is faithful (v. 24). This helps us recognize that prophecy is related to justification by grace. As John Calvin puts it: "For He does not promise to be a Father to us merely for one day, but adopts us with this understanding that He is to cherish us ever afterwards" (Calvin's Commentaries, Vol. XXI/2, p. 305).
* Calvin did not think there were enough prophets in his day. About the preaching of his era he wrote: "… many of the present day feel almost disgusted with the very name of preaching, as there are many foolish and ignorant persons that from the pulpit blab out their worthless contrivances…" (Calvin's Commentaries, Vol. XXI/1, p. 300).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* See the Socio-Economic, Political, Psychological, and Scientific Insights for the First Lesson.
5. Gimmick
Paul says don't despise the word of the prophets (v. 20). But we do. Admit it. In our day and time, people who claim to be prophets are regarded by most of us as weird. Author George Eliot says, "Among all forms of mistake, prophecy is most gratuitous." Italian novelist and philosopher Umberto Eco advised that we "fear prophets and those prepared to die for the truth, for as a rule they make many others die with them, often before them, at times insisted of them." Prophets have cults, like David Koresh or Sun Myung Moon and his Unification Church. Prophets are crazy.
6. Possible Sermon Moves and/or Stories/Examples
* The problem is that we are not clear on what biblical prophets are (or what they did). When we get clear about this, we'll see how prophecy is something for all Christians to do.
* Got to get over misunderstandings about prophecy. Our lesson helps us do that.
* Prophecy is not something done by a person who is out of his or her mind. No. Paul makes it clear that although the Holy Spirit is involved (v. 19), we need to use our minds in discerning prophecy, to test everything, holding fast to what is good (v. 21).
* John Calvin had it right when he noted that prophecy is not just about the gift of foretelling the future. It is nothing more than interpreting scripture, interpreting the will of God. (See Theological Insights for the quote.) No, you can't sacrifice your mind when you are a prophet, at least not when you are a true prophet.
* Real prophets aren't crazy after all.
* Note why you bring all this to the congregation's attention. They need to get over the idea that prophecy is something folks did in the past with no relevance to today. Don't despise the prophetic word. (Continue to repeat this prophetic refrain.)
* There are circles in the church where prophecy is seen as a good thing. But even in some of these cases they do not have biblical prophecy properly understood.
* Think of Christians who see prophecy primarily as condemning injustice or aberrant behavior. To be a prophet is to condemn sin, both individual and social sin. This is a biblical understanding. It was evident in the First Lesson, as the writer of the portion of Isaiah read notes prophetically that the Lord loves justice, hates robbery and wrongdoing (Isaiah 61:8). The Magnificat Psalm we sang earlier refers to God scattering the proud and bringing down the lowly (Luke 1:51-52). Prophets like Amos (8:4-7) and Jeremiah (22:6-7) condemn injustice. Don't despise the prophetic word.
* This is still only part of the picture of prophecy. One veteran of the Civil Rights Movement, Selma Richardson, a ninety-year-old wife of a founding president of one of the eminent African-American seminaries, claimed a few years prior to her death that too much of what passes for prophetic preaching in the church today is about judgment. Echoing themes later made popular by Barack Obama (The Audacity of Hope), she wanted more preaching that gives hope.
* Martin Luther did a nice job making the preceding point. Speaking of Isaiah as an example of prophecy he noted that prophets rebuke sins, but that this is not all they do. Prophets are to point to Christ. They give hope. (See Theological Insights for the quote.)
* This hopefulness is evident in our lesson as we hear Paul expressing confidence in God's faithfulness, confidence that God will keep people blameless (vv. 23-24). Sounds like prophets, when giving us hope regarding Jesus, also give hope by pointing us to confidence we can have in God's forgiving love making us blameless in His sight. Don't despise prophetic words.
* Prophets give hope in other ways. The reference just prior to the beginning the lesson to seek to do good to one another and to all (v. 15) opens a door to consideration of the social dimension of prophecy. Martin Luther King Jr. has a word about prophecy at this point, about the need to be prophetic to overcome the injustices in America. (See Theological Insights for the quote.) Don't despise prophetic words.
* Introduce the data in Socio-Economic, Political, Psychological Insights concerning how race and ethnicity occasion injustice in America today. Prophets mix religion and politics. Don't despise this prophetic word.
* Uncomfortable with this vision of Christian life? Note that Christians and Jews have always been uncomfortable with prophecy. Safer not to be prophetic. It seems there were lots of folks in the Reformation era inclined to despise prophetic words. Consequently John Calvin noted the kind of unprophetic preaching you get as a result. He claimed that when there is no prophecy you get people who don't have much to say, so they really don't ever want to preach. Despise prophecy and you don't have anything much to say and do of value. (Use last Calvin quote in Theological Insights.)
7. Wrap-Up
Note that it is very tempting to despise prophecy in our day and time, mired by sin, injustice, hopelessness like we are. It's hard to hear or speak the condemnation of our ourselves and our social injustices. It's hard to believe a better future and a loving God. But it beats the blab of worthless contrivances that Calvin mentioned. It is God's blessing to all Christians that we can overcome that blab and do prophecy ourselves. Remind hearers that Paul says we have a faithful God who will do all the Christian message of biblically rooted prophets say will happen (v. 24). With Jesus coming, promises for a better day are a done deal.
Sermon Text and Title
"Being a Prophet"
John 1:6-8, 19-28
1. Theological Aim of the Sermon and Strategy
To offer insights about the nature of prophecy (as social and personal critique, giving hope through the preaching of Justification, Justice, and Eschatology) and to encourage the members of the congregation to become prophets in their context.
2. Exegesis (see Introduction to Selected Books of the Bible)
* The first three verses in the lesson are from the Prologue. John the Baptist is introduced in his role as one who came to testify to the light while not himself the light who is Christ (vv. 6-8).
* The remaining verses are the author's version of John's testimony. They echo the Prologue's report of his coming to testify to the light, not to claim this status for himself.
* Isaiah 40:3 is cited as John's testimony (v. 23).
* Having denied his status as Elijah or the Messiah, John is challenged by the Pharisees for performing baptism (vv. 24-25). He responds again with humility, pointing to the Messiah, for he only baptizes with water (v. 26).
* John claims that he is not worthy to untie the thong of the Messiah's sandal (v. 27).
3. Theological Insights (see Charts of the Major Theological Options)
* The nature of prophecy, with special reference to the ministry of John the Baptist, is considered. Once again the tasks of prophetic ministry (offering divine judgment as well as proclaiming hope [Eschatology, Justification, Social Ethics]) are explained. John's life of renouncing authority and directing attention away from himself are crucial insights about the prophetic style. We also gain insights regarding what happens in the lives of the faithful when they hear the word Sanctification and also when they despise it.
* Martin Luther praised John the Baptist for directing people away from himself to Christ (Complete Sermons, Vol. I/1. p. 122). He did not want people to imitate him and his lifestyle, he just pointed to Christ (Luther's Works, Vol. 22, p. 51).
* In a similar vein, in a sermon Luther proclaimed:
Through his office he [John] is instrumental in our becoming children of this light [Christ]. Because of this he shines as a valuable light. However in comparison with Christ he is nothing but darkness. The relationship is like that of the moon and the stars. They gleam by night but not by day; they count for naught without the sun; none of them can usher in the day.
(Luther's Works, Vol. 22, p. 66)
* Elaborating on this point elsewhere, the Reformer claimed:
It has always been the world's misfortune to be infested with wiseacres and smart alecks, self-styled lights who explore their own way to heaven and presume to be lights of the world, to teach it and lead it to God.
(Luther's Works, Vol. 22, pp. 56-57)
* This humility in his view is a testimony to God's grace:
For truly John was holier than they [the papal establishment] and yet said, I shall regard my holiness as nothing if I could just achieve the grace to take off or clean his shoes, then I should be satisfied.
(Complete Sermons, Vol. 5, p. 87)
* We are reminded here of Martin Luther King's critique of the drum-major instinct. Everybody likes to be praised, he claimed, for leading the parade. But Jesus gave us a new norm of greatness -- greatness comes in service (A Testament of Hope, pp. 260, 265). That is what prophets do.
* Luther had more profound things to say about prophecy and its activities: "This then is the other office of John and of every preacher of the gospel, not alone to make all the world sinners…; but also to give comfort…" (Complete Sermons, Vol. I/1, p. 129).
* The Reformer notes that as Christ was despised by His own people it happens today (Complete Sermons, Vol. 5, pp. 81, 97).
* When we do not heed John's single-minded testimony to Jesus, works-righteousness will follow, but when we do, works follow:
It is, therefore, important that we learn from the example of John the Baptist to preserve this testimony concerning Christ. For the moment this testimony and doctrine are gone, people begin to preach human works….
(Complete Sermons, Vol. 5, p. 82)
Therefore, this gospel deals with the great article about Christ, that we should receive Him, kiss and embrace Him, cling to Him, never allow ourselves to be torn from Him nor Him from us. This is the chief article of Christian doctrine, and on it rests our salvation. When one possesses this central truth, good works will then follow immediately….
(Ibid.)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* See the Socio-Economic, Political, Psychological, and Scientific Insights for the First Lesson.
5. Gimmick
Invite the congregation to join you in the first century in Israel and all the hubbub when the priests and Levites confronted that controversial (nomadic) preacher John the Baptist. Note how peculiar John seemed, right down to how he dressed. Good citizens like us might consider him crazy.
6. Possible Sermon Moves and/or Stories/Examples
* In the eyes of the world of his time John was crazy. We don't like to think of him that way. But be honest -- aren't prophets weird? Author George Eliot said, "Among all forms of mistake, prophecy is most gratuitous." Italian novelist and philosopher Umberto Eco advised that we "fear prophets and those prepared to die for the truth, for as a rule they make many others die with them, often before them, at times insisted of them." Prophets have cults, like David Koresh or Sun Myung Moon and his Unification Church. Prophets are crazy.
* John Calvin had a nice way of explaining biblical prophecy in a more palatable way. He claimed that it had nothing to do with crazy ecstatic experiences. Nor did it relate just to the gift of foretelling the future. For him, prophecy was nothing more than interpreting scripture, interpreting the will of God. (See Theological Insights for the quote.) No, you can't sacrifice your mind when you are a prophet, at least not a true prophet.
* Real prophets aren't crazy after all. But in the eyes of the world they do some crazy things. Invite the congregation to explore with you those crazy things, to see if we should not be doing them like John did too.
* Prophets do crazy things in trying to get themselves out of the way, like John the Baptist did trying to make it clear it's all about Jesus. (Consider using some of the first three quotes by Martin Luther in Theological Insights.)
Elsewhere in the gospel, Jesus says of John the Baptist that he was a "burning and shining lamp" (5:35), but not the light.
* This kind of prophetic humility is a testimony to grace, to salvation by grace.
* Introduce the drum-major instinct of Martin Luther King Jr. (See Theological Insights.)
* Introducing Dr. King leads us to realize that prophets have a word with political implications. John himself, after all, gave offense to some in the Jewish establishment of his day -- Pharisees. He was baptizing (performing a Jewish rite of cleansing) without official authorization. Ask if today we Christians walking in the shoes of the prophets don't need to challenge the economic establishment which marginalizes African Americans, Latinos, and women. (See Socio-Economic, Political, Psychological, and Scientific Insights.)
* Being a prophet, getting yourself out of the way to highlight Jesus, isn't glamorous. It really is like nineteenth-century American humorist Josh Billings said: "Don't ever prophesy; for if you prophesy wrong, nobody will forget it; and if you prophesy right, nobody will remember it."
* Nobody will remember your true prophecy if you are getting out of the way. No, there's no glory for the prophet in prophecy. All the glory there is belongs to God. But the alternative to that self-denying prophetic stance for Christians is that you forget Jesus and focus on yourself, your works, and act like things in society are good. (Use next-to-last Luther quote in Theological Insights.)
7. Wrap-Up
Remind the congregation how being a prophet like John the Baptist, recognizing sin, pointing to Jesus and Justice, getting yourself out of the way, is what Christians do. We are all prophets. The world may say we are crazy but isn't confounding the world what Christians do? Ask if a real Christian version of Christmas is not a confounding of the world too. When we do prophecy John the Baptist's way, like Martin Luther said, we spend all our time getting kissed and embraced by the One who is coming. You become someone who cares more about justice, about right and wrong, than you do about self-promotion. To heck with what the world says!
Hearing the prophets of Jesus (and becoming one of them for today).
Collect of the Day
A prayer urging God to move us and open us to hear the words of prophets, enabling us to testify the Christ. Again a strong emphasis on grace and the Holy Spirit.
Psalm of the Day
Psalm 126
* Prayer of deliverance from national misfortune.
* Reminiscence of the joy inspired by God's favor toward His people in the past (vv. 1-3).
* Prayer for such favor again (vv. 4-6).
* Those in mourning and oppressed shall experience joy (v. 6) posits here a preferential option for the poor.
Luke 1:47-55
* The Magnificat (so called from the first word of the Latin translation of the hymn): Mary's hymn of praise in response to Elizabeth's prophecy about the child in Mary's womb.
* Based on Hannah's song of praise in 1 Samuel 2:1-10 for God giving her Samuel as a son.
* A song praising God for His love and mercy (vv. 48, 50).
* God scatters the proud but lifts the lowly and feeds the hungry (vv. 51-53). Preferential option for the poor posited.
Sermon Text and Title
"The Lord Loves Justice and Righteousness"
Isaiah 61:1-4, 8-11
1. Theological Aim of the Sermon and Strategy
To clarify the focus of the ministry of both Jesus and the prophets. Their focus on Justification by Grace and Social Ethics is highlighted, so that the faithful may better understand Jesus and the prophets.
2. Exegesis (see Introduction to Selected Books of the Bible)
* A prophecy of Trito-Isaiah, probably offered after the Babylonian Captivity had ended.
* The speaker is either the prophet or the Suffering Servant (Messiah) of Deutero-Isaiah (esp. 50:4-11).
* The anointed prophet/servant (note the Spirit's presence) is sent to bring good news to the oppressed, to bind up the broken-hearted, and to proclaim freedom to the captives, planting them as oaks of righteousness (vv. 1-3).
* Reference to the building up of the ancient ruins (v. 4) is a prophecy of a rebuilding of Jerusalem by the returning Exiles.
* God is said to love justice (mishpat) and promises to punish the oppressors (vv. 8-9). The prophet (or all Israel) will be clothed with the garment of salvation and righteousness (tsedeq) (v. 10). A forensic view of Justification is suggested here.
3. Theological Insights (see Charts of the Major Theological Options)
* Both Justification by Grace and a concern with Social Justice need to be examined.
* Commenting on this very text, Martin Luther pointed out that prophets are to be about the business of not just condemning injustice or predicting the future, but to give hope by pointing to our salvation by grace, that the people of God are planted as oaks of righteousness (see vv. 10-11). He wrote: "It follows therefore that a Christian does not just come into being, but he is planted by the work of God. Christ is the gardener" (Luther's Works, Vol. 17, p. 336).
* In the same exposition the Reformer prophetically and harshly critiques those who would take credit for their own goodness: "Therefore all human righteousness is nothing by sacrilege, which robs God of honor and glory. Because I consider myself righteous through this righteousness, I consider myself justified by this work" (Luther's Works, Vol. 17, p. 339).
* Commenting on the Magnificat, Luther also claimed about the psalm that here all merit and presumption are brought low, and God's grace and mercy alone are exhorted (Luther's Works, Vol. 21, p. 351). He lamented (in a way most appropriate in our present context) that many preachers today preach good works (Luther's Works, Vol. 21, p. 311).
* Regarding justice, Luther actually appealed to verse 8 of the lesson to authorize his critique of unjust economic practices in his day (Luther's Works, Vol. 45, p. 306).
* Reinhold Niebuhr develops a similar theme regarding God's love of justice (v. 8). He noted that in our quest for justice (moving toward the kingdom), "the judgment of God is upon every new realization" (The Nature and Destiny of Man, Vol. II, p. 285).
* The Messiah's concern to proclaim good news to the oppressed (v. 2), to build them up (v. 4) suggests, along with the Psalms, the preferential option for the poor taught by various Latin American Liberation Theologians. This is the idea that God is characteristically found among the poor, on their side, not the side of the powerful (Rubem Alves, Theology of Human Hope, p. 117). Such commitments were taught in the famed Roman Catholic Second Vatican Council (Gaudium et Spes, 27, 69).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* Study recent news reports or Google statistics indicating recent examples of injustice. Clearly racial and gender imbalances continue to haunt our nation. The Census Bureau reported that between 2006 and 2007, while the median income for whites was $54,920, it was only $37,679 for Latinos and $33,916 for African Americans. While 1 in 7 Americans were poor, 1 in 4 Latinos faced that situation. Similar disparities pertained to women in 2006. For every dollar earned by men in the American labor force, women only made 77 cents. If women earned the same as men for similar jobs, their annual family income would rise by $4,000 and the poverty rate would be cut in half.
* Karl Barth and his colleagues standing up to Hitler in their Barmen Declaration understood Jesus in the prophetic manner of this sermon, as standing for justice while saving us: "As Jesus Christ is God's assurance of forgiveness of all our sins, so in the same way and with the same seriousness is He also God's mighty claim upon our whole life. Through Him befalls us a joyful deliverance from the godless fetters of the world…" (The Book of Confessions, 8.14).
5. Gimmick
Note that all the Bible lessons, just two weeks prior to Christmas, deal with prophecy. The First Lesson is even written by a prophet. Prophecy has a lot to do with Christmas. Let's see how.
6. Possible Sermon Moves and/or Stories/Examples
* Provide historical background on Trito-Isaiah. (Explain the three different authorial stands of Isaiah.) Written at a time after the Exiles' return, but when things were not turning out well.
* The situation was a bit like America today -- a land in which we have much hope and optimism, but since the Reagan era a land that has not been so good for the poor and middle class. (Cite data in Socio-Economic, Political, Psychological, and Scientific Insights.) The word of our lesson is for us.
* Two stories of those needing this word: Jerold and Hannah Wykoff were preparing for a nice middle-class Christmas, spending lots on gifts and decorations. But charity? Not on the radar screen for their Christmas. Harold Odom and family are staying in a shelter in town -- unemployed and homeless. Is Christmas (the prophetic word) for them?
* The singer of our song (in the lesson) speaks of being anointed, of having the Spirit on Him (v. 1). Who's talking -- the prophet or is this a prophecy of the Messiah who is speaking? Ultimately the speaker does not matter. Either way we gain insights into what the Messiah does and what prophets who witness to Jesus' second coming are to do.
* The Messiah/prophet has come, our text says, to bring good news to the oppressed, bind up the brokenhearted, proclaim liberty to the captives (v. 1). Politics, especially for the sake of the poor and those who have been getting the (political) shaft, is God's concern. The Lord loves justice (v. 9) our lesson says! He's coming for our friends in the shelter.
* No, the prophet's word is about Jesus, not politics, as some like our middle-class friends the Wykoffs say. The Messiah came to save us, not to do politics as many American Christians think. The lesson affirms this thinking to the point of testifying to the Messiah's saving role (what Christmas is all about). We find references near the end of the pericope to the prophet (now representing the people of Israel who had returned from captivity) being clothed in the garments of salvation, wearing the robe of righteousness (v. 10). This reference to righteousness as something external to us, put on us by God is saving us (so He looks at us that way) is very Pauline (Romans 4:3-4). Here and after each of the final moves echo the title's refrain: The Lord loves righteousness and justice.
* Jesus and Christmas and so prophecy are about salvation. We had best not forget to recall that being saved, being a Christian, is a work of God. To do that, prophets like Isaiah, you, and me need to remind people (especially those like the middle-class Wykoffs) and society that we are not good, not righteous, in ourselves. Martin Luther was right: Too much teaching and talking about faith in the church misses this point, is emphasizing the good works we ought to do, the fulfillment, prosperity, and purpose we ought to get (see Theological Insights). But God is the One who makes us righteous.
* Yes, Jesus and the prophetic word are about righteousness and salvation. But we should not forget that God loves justice too. He causes righteousness and praise of Him to spring up like the plants of a garden (v. 11). This is like Martin Luther's point about Christians being planted by God the gardener (see second bullet point of Theological Insights). The Advent/Christmas word is about justice too, about a day when all the robbery, all the unfairness in American society that keeps women and minorities poorer despite the equal work they do compared to white men will be ended.
7. Wrap-Up
Remind hearers that Christmas is coming. Urge them to keep preparing, to get away from all the material distractions in order to focus on Jesus, but that they not just get caught up on the Babe in the manger. Don't just meditate on how that Baby saved you and me. Keep in mind that faithfulness to Him leads to a passion for justice and fairness. That insight will turn you and me into prophets not just for righteousness, but for justice too. Prophets like us know what Christmas and Jesus are about. Good news to the oppressed, about liberty and equality: The Lord loves righteousness (making sinners righteous), but He loves justice too. And He even uses us to make righteousness and justice grow in His garden (in His world).
Sermon Text and Title
"On Not Despising Prophets"
1 Thessalonians 5:16-24
1. Theological Aim of the Sermon and Strategy
To offer insights about the nature of prophecy (as social and personal critique, giving hope through the preaching of Justification, Justice, and Eschatology) and to exhort the congregation to take up the prophetic task.
2. Exegesis
* An authentic letter by Paul to a church of mostly Gentiles in a Greek city threatened by social pressures and some persecution to return to the values of secular culture.
* The letter may be the earliest piece of New Testament literature, written in the early '50s.
* The epistle is divided into four major sections: (1) Salutation and thanksgiving (ch. 1); (2) Recounting of Paul's ministry in Thessalonica (2:1-6); (3) An expression of his affection for the church (2:17--3:13); (4) Exhortation to purity (4:1-12); (5) Questions concerning the second coming (4:13--5:11); and (6) Concluding exhortations (5:12-28).
* Central themes include Paul's expressed appreciation for the steadfastness of the Thessalonian faithful (1:6; 3:6-10), the recognition that Christians can expect opposition (3:3), emphasis on holiness (4:1-12), and a warning of the need for readiness regarding Christ's second coming (5:6-12).
* In a concluding exhortation, Paul urges the faithful to rejoice always (v. 16), never cease to pray (v. 17), give thanks in all circumstances (v. 18), not quench the Spirit (v. 19), and not despise the words of prophets (v. 20). Also urges that we test everything, holding fast to what is good and abstaining from evil (vv. 21-22).
* In considering the warning not to despise the prophecies (v. 20), it is relevant to note that the Greek term for "prophet" literally means "public expounder."
* Prays with confidence that God would sanctify the recipients of the epistle, expressing that a faithful God will do this (vv. 23-24).
3. Theological Insights (see Charts of the Major Theological Options)
* The nature of prophecy, its tasks of offering divine judgment as well as proclaiming hope (Eschatology, Justification, Social Ethics) and also prediction about the future is explained. The role of prayer in the prophetic life receives attention.
* John Calvin's definition of prophecy is relevant (develop while exegeting this text):
By the term prophecy, however, I do not understand the gift of foretelling the future, but as 1 Corinthians 14:3, the science of interpreting scripture, so that a prophet is an interpreter of the Will of God.
(Calvin's Commentaries, Vol. XXI, p. 299)
* The discussion of prophecy affords a good opportunity to clarify our use of prophetic readings of the Old Testament. Such a mode of interpretation need not entail claiming that the Old Testament writers knew Jesus and other Christian truths. It is merely to make the literary claim that when the Old Testament is read in the context of the New Testament, it makes sense (in interests of positing harmony in the Christian Bible) to connect some of the Hebrew Bible's images to New Testament themes.
* Concern that the will of God be properly interpreted fits nicely with Paul's admonition that everything [claims of the prophets] be tested (v. 21). The Lutheran tradition refers to the fact that it is only by God's word that judgments about faith can be made (Formula of Concord, SD II.8). Prophecy is indeed about interpreting God's word.
* The prophetic discipline includes criticizing present realities for the sake of future. About Isaiah Martin Luther wrote:
First he [Isaiah] preaches a good deal to his people and rebukes their many sins… As godly preachers now and always do and must do with their people, so Isaiah too keeps the people in check with threats of punishment and promises of good.
Second, he prepares and disposes them to expect the coming kingdom of Christ….
(Luther's Works, Vol. 35, p. 275)
* The Pauline reference just prior to the beginning of the lesson to seek to do good to one another and to all (v. 15) opens the door to a consideration of the social dimensions of prophecy. About prophecy, with this aim in view, Martin Luther King Jr. wrote:
Any discussion of the role of the Christian minister today must ultimately emphasize the need for prophecy… May the problem of race in America soon make hearts burn so that prophets will rise up, saying, "Thus saith the Lord," and cry out as Amos did, "… let justice roll down like waters, and righteousness like an ever-flowing stream."
(A Testament of Hope, p. 481)
* The Pauline text also refers to the need to "pray without ceasing" (v. 17). About this matter John Wesley claimed that prayer is the breath of our spiritual life, so we can no more as Christians stop praying than we can stop breathing and live (Commentary on the Bible, p. 551).
* The text also reminds us that God is faithful (v. 24). This helps us recognize that prophecy is related to justification by grace. As John Calvin puts it: "For He does not promise to be a Father to us merely for one day, but adopts us with this understanding that He is to cherish us ever afterwards" (Calvin's Commentaries, Vol. XXI/2, p. 305).
* Calvin did not think there were enough prophets in his day. About the preaching of his era he wrote: "… many of the present day feel almost disgusted with the very name of preaching, as there are many foolish and ignorant persons that from the pulpit blab out their worthless contrivances…" (Calvin's Commentaries, Vol. XXI/1, p. 300).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* See the Socio-Economic, Political, Psychological, and Scientific Insights for the First Lesson.
5. Gimmick
Paul says don't despise the word of the prophets (v. 20). But we do. Admit it. In our day and time, people who claim to be prophets are regarded by most of us as weird. Author George Eliot says, "Among all forms of mistake, prophecy is most gratuitous." Italian novelist and philosopher Umberto Eco advised that we "fear prophets and those prepared to die for the truth, for as a rule they make many others die with them, often before them, at times insisted of them." Prophets have cults, like David Koresh or Sun Myung Moon and his Unification Church. Prophets are crazy.
6. Possible Sermon Moves and/or Stories/Examples
* The problem is that we are not clear on what biblical prophets are (or what they did). When we get clear about this, we'll see how prophecy is something for all Christians to do.
* Got to get over misunderstandings about prophecy. Our lesson helps us do that.
* Prophecy is not something done by a person who is out of his or her mind. No. Paul makes it clear that although the Holy Spirit is involved (v. 19), we need to use our minds in discerning prophecy, to test everything, holding fast to what is good (v. 21).
* John Calvin had it right when he noted that prophecy is not just about the gift of foretelling the future. It is nothing more than interpreting scripture, interpreting the will of God. (See Theological Insights for the quote.) No, you can't sacrifice your mind when you are a prophet, at least not when you are a true prophet.
* Real prophets aren't crazy after all.
* Note why you bring all this to the congregation's attention. They need to get over the idea that prophecy is something folks did in the past with no relevance to today. Don't despise the prophetic word. (Continue to repeat this prophetic refrain.)
* There are circles in the church where prophecy is seen as a good thing. But even in some of these cases they do not have biblical prophecy properly understood.
* Think of Christians who see prophecy primarily as condemning injustice or aberrant behavior. To be a prophet is to condemn sin, both individual and social sin. This is a biblical understanding. It was evident in the First Lesson, as the writer of the portion of Isaiah read notes prophetically that the Lord loves justice, hates robbery and wrongdoing (Isaiah 61:8). The Magnificat Psalm we sang earlier refers to God scattering the proud and bringing down the lowly (Luke 1:51-52). Prophets like Amos (8:4-7) and Jeremiah (22:6-7) condemn injustice. Don't despise the prophetic word.
* This is still only part of the picture of prophecy. One veteran of the Civil Rights Movement, Selma Richardson, a ninety-year-old wife of a founding president of one of the eminent African-American seminaries, claimed a few years prior to her death that too much of what passes for prophetic preaching in the church today is about judgment. Echoing themes later made popular by Barack Obama (The Audacity of Hope), she wanted more preaching that gives hope.
* Martin Luther did a nice job making the preceding point. Speaking of Isaiah as an example of prophecy he noted that prophets rebuke sins, but that this is not all they do. Prophets are to point to Christ. They give hope. (See Theological Insights for the quote.)
* This hopefulness is evident in our lesson as we hear Paul expressing confidence in God's faithfulness, confidence that God will keep people blameless (vv. 23-24). Sounds like prophets, when giving us hope regarding Jesus, also give hope by pointing us to confidence we can have in God's forgiving love making us blameless in His sight. Don't despise prophetic words.
* Prophets give hope in other ways. The reference just prior to the beginning the lesson to seek to do good to one another and to all (v. 15) opens a door to consideration of the social dimension of prophecy. Martin Luther King Jr. has a word about prophecy at this point, about the need to be prophetic to overcome the injustices in America. (See Theological Insights for the quote.) Don't despise prophetic words.
* Introduce the data in Socio-Economic, Political, Psychological Insights concerning how race and ethnicity occasion injustice in America today. Prophets mix religion and politics. Don't despise this prophetic word.
* Uncomfortable with this vision of Christian life? Note that Christians and Jews have always been uncomfortable with prophecy. Safer not to be prophetic. It seems there were lots of folks in the Reformation era inclined to despise prophetic words. Consequently John Calvin noted the kind of unprophetic preaching you get as a result. He claimed that when there is no prophecy you get people who don't have much to say, so they really don't ever want to preach. Despise prophecy and you don't have anything much to say and do of value. (Use last Calvin quote in Theological Insights.)
7. Wrap-Up
Note that it is very tempting to despise prophecy in our day and time, mired by sin, injustice, hopelessness like we are. It's hard to hear or speak the condemnation of our ourselves and our social injustices. It's hard to believe a better future and a loving God. But it beats the blab of worthless contrivances that Calvin mentioned. It is God's blessing to all Christians that we can overcome that blab and do prophecy ourselves. Remind hearers that Paul says we have a faithful God who will do all the Christian message of biblically rooted prophets say will happen (v. 24). With Jesus coming, promises for a better day are a done deal.
Sermon Text and Title
"Being a Prophet"
John 1:6-8, 19-28
1. Theological Aim of the Sermon and Strategy
To offer insights about the nature of prophecy (as social and personal critique, giving hope through the preaching of Justification, Justice, and Eschatology) and to encourage the members of the congregation to become prophets in their context.
2. Exegesis (see Introduction to Selected Books of the Bible)
* The first three verses in the lesson are from the Prologue. John the Baptist is introduced in his role as one who came to testify to the light while not himself the light who is Christ (vv. 6-8).
* The remaining verses are the author's version of John's testimony. They echo the Prologue's report of his coming to testify to the light, not to claim this status for himself.
* Isaiah 40:3 is cited as John's testimony (v. 23).
* Having denied his status as Elijah or the Messiah, John is challenged by the Pharisees for performing baptism (vv. 24-25). He responds again with humility, pointing to the Messiah, for he only baptizes with water (v. 26).
* John claims that he is not worthy to untie the thong of the Messiah's sandal (v. 27).
3. Theological Insights (see Charts of the Major Theological Options)
* The nature of prophecy, with special reference to the ministry of John the Baptist, is considered. Once again the tasks of prophetic ministry (offering divine judgment as well as proclaiming hope [Eschatology, Justification, Social Ethics]) are explained. John's life of renouncing authority and directing attention away from himself are crucial insights about the prophetic style. We also gain insights regarding what happens in the lives of the faithful when they hear the word Sanctification and also when they despise it.
* Martin Luther praised John the Baptist for directing people away from himself to Christ (Complete Sermons, Vol. I/1. p. 122). He did not want people to imitate him and his lifestyle, he just pointed to Christ (Luther's Works, Vol. 22, p. 51).
* In a similar vein, in a sermon Luther proclaimed:
Through his office he [John] is instrumental in our becoming children of this light [Christ]. Because of this he shines as a valuable light. However in comparison with Christ he is nothing but darkness. The relationship is like that of the moon and the stars. They gleam by night but not by day; they count for naught without the sun; none of them can usher in the day.
(Luther's Works, Vol. 22, p. 66)
* Elaborating on this point elsewhere, the Reformer claimed:
It has always been the world's misfortune to be infested with wiseacres and smart alecks, self-styled lights who explore their own way to heaven and presume to be lights of the world, to teach it and lead it to God.
(Luther's Works, Vol. 22, pp. 56-57)
* This humility in his view is a testimony to God's grace:
For truly John was holier than they [the papal establishment] and yet said, I shall regard my holiness as nothing if I could just achieve the grace to take off or clean his shoes, then I should be satisfied.
(Complete Sermons, Vol. 5, p. 87)
* We are reminded here of Martin Luther King's critique of the drum-major instinct. Everybody likes to be praised, he claimed, for leading the parade. But Jesus gave us a new norm of greatness -- greatness comes in service (A Testament of Hope, pp. 260, 265). That is what prophets do.
* Luther had more profound things to say about prophecy and its activities: "This then is the other office of John and of every preacher of the gospel, not alone to make all the world sinners…; but also to give comfort…" (Complete Sermons, Vol. I/1, p. 129).
* The Reformer notes that as Christ was despised by His own people it happens today (Complete Sermons, Vol. 5, pp. 81, 97).
* When we do not heed John's single-minded testimony to Jesus, works-righteousness will follow, but when we do, works follow:
It is, therefore, important that we learn from the example of John the Baptist to preserve this testimony concerning Christ. For the moment this testimony and doctrine are gone, people begin to preach human works….
(Complete Sermons, Vol. 5, p. 82)
Therefore, this gospel deals with the great article about Christ, that we should receive Him, kiss and embrace Him, cling to Him, never allow ourselves to be torn from Him nor Him from us. This is the chief article of Christian doctrine, and on it rests our salvation. When one possesses this central truth, good works will then follow immediately….
(Ibid.)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* See the Socio-Economic, Political, Psychological, and Scientific Insights for the First Lesson.
5. Gimmick
Invite the congregation to join you in the first century in Israel and all the hubbub when the priests and Levites confronted that controversial (nomadic) preacher John the Baptist. Note how peculiar John seemed, right down to how he dressed. Good citizens like us might consider him crazy.
6. Possible Sermon Moves and/or Stories/Examples
* In the eyes of the world of his time John was crazy. We don't like to think of him that way. But be honest -- aren't prophets weird? Author George Eliot said, "Among all forms of mistake, prophecy is most gratuitous." Italian novelist and philosopher Umberto Eco advised that we "fear prophets and those prepared to die for the truth, for as a rule they make many others die with them, often before them, at times insisted of them." Prophets have cults, like David Koresh or Sun Myung Moon and his Unification Church. Prophets are crazy.
* John Calvin had a nice way of explaining biblical prophecy in a more palatable way. He claimed that it had nothing to do with crazy ecstatic experiences. Nor did it relate just to the gift of foretelling the future. For him, prophecy was nothing more than interpreting scripture, interpreting the will of God. (See Theological Insights for the quote.) No, you can't sacrifice your mind when you are a prophet, at least not a true prophet.
* Real prophets aren't crazy after all. But in the eyes of the world they do some crazy things. Invite the congregation to explore with you those crazy things, to see if we should not be doing them like John did too.
* Prophets do crazy things in trying to get themselves out of the way, like John the Baptist did trying to make it clear it's all about Jesus. (Consider using some of the first three quotes by Martin Luther in Theological Insights.)
Elsewhere in the gospel, Jesus says of John the Baptist that he was a "burning and shining lamp" (5:35), but not the light.
* This kind of prophetic humility is a testimony to grace, to salvation by grace.
* Introduce the drum-major instinct of Martin Luther King Jr. (See Theological Insights.)
* Introducing Dr. King leads us to realize that prophets have a word with political implications. John himself, after all, gave offense to some in the Jewish establishment of his day -- Pharisees. He was baptizing (performing a Jewish rite of cleansing) without official authorization. Ask if today we Christians walking in the shoes of the prophets don't need to challenge the economic establishment which marginalizes African Americans, Latinos, and women. (See Socio-Economic, Political, Psychological, and Scientific Insights.)
* Being a prophet, getting yourself out of the way to highlight Jesus, isn't glamorous. It really is like nineteenth-century American humorist Josh Billings said: "Don't ever prophesy; for if you prophesy wrong, nobody will forget it; and if you prophesy right, nobody will remember it."
* Nobody will remember your true prophecy if you are getting out of the way. No, there's no glory for the prophet in prophecy. All the glory there is belongs to God. But the alternative to that self-denying prophetic stance for Christians is that you forget Jesus and focus on yourself, your works, and act like things in society are good. (Use next-to-last Luther quote in Theological Insights.)
7. Wrap-Up
Remind the congregation how being a prophet like John the Baptist, recognizing sin, pointing to Jesus and Justice, getting yourself out of the way, is what Christians do. We are all prophets. The world may say we are crazy but isn't confounding the world what Christians do? Ask if a real Christian version of Christmas is not a confounding of the world too. When we do prophecy John the Baptist's way, like Martin Luther said, we spend all our time getting kissed and embraced by the One who is coming. You become someone who cares more about justice, about right and wrong, than you do about self-promotion. To heck with what the world says!
