All Saints' Sunday
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The Daniel reading is an account of Daniel's vision of the four beasts and the assurance that the saints of the Most High shall receive the kingdom forever. The Isaiah passage is part of an apocalyptic psalm, telling of the time when the people, as good as dead, will be raised up by God. The Ephesians passage speaks of the "riches of his glorious inheritance in the saints" and the triumph of Christ by his resurrection and ascension. In the Revelation reading we have a vision of the holy city, Jerusalem, with its Lamb's book of life, including the names of the saints. Both the Luke and Matthew passages are sections of the Sermon on the Plain.
Daniel 7:1-3, 15-18 (C)
In verses 1-3 we are told of Daniel's dream and vsions by night, of four winds stirring up the great sea, which then introduces the vision of the four beasts symbolizing the four kingdoms: Babylon, Media, Persia, and Greece. These same four are represented in chapter 2, by the sequence of metals. In verses 15-18 Daniel, like Nebuchadnezzar in chapter 2, is represented as being in great confusion and anxiety because of the vision: "My spirit within me was anxious and the visions of my head alarmed me." (v. 15) Like the Babylonian king, Daniel depends on someone else to interpret the vision. This is one of the angelic participants in a scene which has not yet taken place, but which Daniel forsees in the vision. This may be a way of Daniel's saying that what he has envisioned in his dream of the celestial event is so certain that it is virtually accomplished. Note that angel interpreters play a large part in the remaining chapters of Daniel. This angelology appears to be a literary device to explain how the gulf between humans and God was bridged and to provide a theory of how revelation comes. Daniel is genuinely distressed as he has this religious experience.
In verses 15-18 the author describes the rule of the saints, an appropriate theme for All Saints' Sunday. In verse 15 a slight emendation gives "therefore" instead of a reference to "my spirit within me," and many modern commentators prefer this reading, one which is supported by the LXX.
The angel explains that the four beasts represent four kings (or possible kingdoms) which will arise out of the earth. In verse 13 Daniel saw "one like a son of man" who came to the Ancient of Days. The term "son of man" is used in the Old Testament generally as simply a poetic synonym of "man." It may be this is all that is meant here, namely that the coming kingdom is like a man in contrast to the beasts representing past kingdoms. But in Daniel it is used differently and the author may mean "son of humankind," one who represents God's intention for all humanity and who is made in the image of God. Such a person is worthy to have dominion over all creation.
Notice how the scene of the coming of one "like a son of man" is translated into the assurance that sovereignty is to be given to the saints of the Most High, never to be taken away. "But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, for ever and ever," verse 18. The symbol of "son of man," which Jesus used in referring to himself, was understood by the writer as signifying the saints of the Most High, the faithful among the Jews. Note the emphasis on the power of God which would operate through them as they represented God's triumphant rule.
Isaiah 26:1-4, 8-9, 12-13, 19-21 (L)
Isaiah 26:1-6 is a processional psalm of victory, sung on entering Jerusalem (here called "the strong city"). There is a call for the city's gates to be opened that the righteous nation may enter in. The prophet gives one of the greatest assurances of Scripture: "Thou dost keep him in perfect peace, whose mind is stayed on thee, because he trusts in thee."
In verses 8-9 we have part of an apocalyptic psalm. God's chastisements are designed to benefit those judged by God. In verses 12-13 confidence is expressed in God who will ordain peace for his people. Although other lords have ruled over them, the faithful Israelite will give worship to God alone.
The last section (19-21) speaks of Israelites who, though as dead, will be raised up by God. God's light will illumine the gloom of despair. In verses 20-27 we have the fourth eschatological section, which follows logically the preceding petition. The theme again is judgment. The people should await God's victory, for he is coming out of his place to punish those guilty of iniquity.
Ephesians 1:11-23 (C)
This passage is part of a larger section of verses 3-23 dealing with thanksgiving for blessings and prayers for spiritual wisdom. (We will refer to the author as Paul, although scholars generally agree that a follower of Paul wrote the letter.) In verses 11-14 Paul says that all things were created for God's praise. God's purpose for human beings and all creation is that they should live "for the praise of his glory." This resembles the Shorter Catechism answer to the question "What is man's chief end?" The answer given there is "Man's chief end is to glorify God and enjoy him forever." This phrase, about the praise of God's glory, may have been from a fixed liturgical and doctrinal creed which is like others found in the opening paragraphs here. The church is the place where God is praised.
In verse 12 "we who first hoped in Christ" seems to include the whole Christian community and not just Jewish Christians. Hope is used here as a comprehensive term for the Christian religion. The reference to being "destined and appointed to live for the praise of his glory," verse 12, stresses the role of God in calling humans to their vocation as believers in Christ and obedient members of the church. Notice that the predestination implied here is not a mechanical or rigid one, however, but is based on God's calling.
Consider the important place which the Holy Spirit holds in the theology of Ephesians, verses 13-14. "Sealed" may point to Christian baptism when the individual is consecrated by the Spirit to the service of God. Paul, in his letter to the Corinthians, speaks of the Holy Spirit as a down-payment on the promised inheritance. (2 Corinthians 1:22)
"Inheritance" in verse 14 is a general term expressing the whole of future blessings to which obedient Christians may look forWard, a time when the Kingdom of Christ and of God will be consummated.
In verses 15-23 the major theme is thanksgiving. Paul says he does not cease to give thanks for the Ephesians, remembering them in his prayers, giving thanks for their faith and obedience. In verses 20-23 there is a doxological affirmation which climaxes this section. Praise is given for God's power working in Christ. Be aware that nowhere else do the words of blessing and thanksgiving occur in Paul's letters. This is further evidence that Paul may not be the writer of this letter.
Paul gives thanks for the loyalty of his readers and finds this expressed both in their profession of faith in the Lord Jesus Christ, verse 15, and in their love toward all the saints. This is a fitting text for All Saints' Sunday and may be the theme of the sermon. Note how Paul not only gives thanks but then offers a prayer of petition that they may continue to increase in faith. Notice how the master psychologist Paul makes an indirect exhortation to his readers! He prays that they may be given a spirit of wisdom and revelation in the knowledge of God, that they may know what is the hope to which he has called them. Such knowledge of God is understood by Paul to be a transforming encounter with God.
In verses 18-19 Paul speaks of the "eyes of your hearts," a metaphor recalling the "eyes of the soul" by which God is known. For the Hebrew, the heart was thought of as the center of deepest knowledge and experience. The thrust here is the transformation of the whole person as that person is open to the working of God's great might. (v. 19)
The final section, verses 20-23, is a hymnic conclusion. There is a strong doxological tone here. God has accomplished great and mighty things in Christ through his resurrection and exaltation to his right hand, the place of honor and power. This is true not only of this age, but of the age to come. Note the influence on the wording here of Psalms 8:6 and 110:1.
Notice the use of the words "rule, authority, power and dominion," verse 21, which refer to supernatural things. These were words used in ancient religions and in late Jewish apocalyptic literature. Christ rules over all such powers.
God has put all things under Christ's feet and has made him the head over all things for the church, which is his body. There are profound results for our understanding of the nature of the church in this verse. (See The Body by J. A. T. Robinson.) This is a key concept in Ephesians. The term "body" is used of the church and refers to the members' relationship to one another and to Christ, their head. The church is the fulness of Christ. It is the complement of his mystic person. Christ is the head. The church is his body. This has potential for developing a sermon on the saints of God as members of Christ's body, related to each other and to Christ.
Revelation 21:9-11, 22-27 (22:1-5) (L)
In these images we have a picture of the heavenly Jerusalem. Many of the images here are drawn from Ezekiel to describe the New Jerusalem. The city, of course, is symbolical. So are its measurements. All of them are multiples of twelve. The New Jerusalem exists in its perfection in heaven and is now ready to descend on the new earth. Notice the seer's guide, one of the seven angels, and it may be the same angel that has been his interpreter since 17:1. The vision has been foretold in verse 2: "And I saw the holy city, the new Jerusalem, coming down out of heaven from God ..."
The New Jerusalem has the glory of God, and God's presence makes itself known in a revelation of light: "having the glory of God, its radiance like a most rare jewel, like a jasper, clear as crystal." (v. 11)
In verses 22-27 we move to a more detailed description of the New Jerusalem. In 3:12 and 7:15 John anticipated a temple in the new heavenly city. But now he says it will have no temple, for the presence of the Lord God will make any other sanctuary unnecessary. Nor is there a need for sun or moon to shine upon it, for the glory of God is its light, and its lamp is the Lamb (Jesus Christ).
The nations of the earth will pay homage to God and will enter by gates that are always open.
(v. 25) But only those whose names are written in the Lamb's book of life will share in this new age. (v. 27) The Book of Life was the register of God which contained the names of the redeemed. The Old Testament has many references to such a book of names of the elect, and the image was drawn from royal records of citizens.
In 22:1-5 the seer is shown the river of the water of life, flowing from the throne of God and of the Lamb. On either side of the river is the tree of life with its twelve kinds of fruit, one for each month. And the leaves were for the healing of the nations. "The tree" is used here generically of many trees on either side of the river. This is related to the river that flowed out of the Garden of Eden and to the tree of life. But Ezekiel is the immediate source of these images. The twelve fruits may be John's interpretation of Ezekiel's fresh fruit every month, and means twelve fruits in succession rather than at one time.
There is but one throne there - of God and of the Lamb.
Nothing and no person is allowed in the city that would desecrate it. Those there will see God's face, which is the crowning joy of heaven. They will experience God's immediate presence without any temple or other intermediary. God will be their light and his servants shall worship him. The saints will reign forever with God and Christ, and this marks the climax of the visions. And this concludes the visions.
Luke 6:20-36 (C)
Most of the contents of the Sermon on the Plain can be found in Matthew's Sermon on the Mount. The setting of the Sermon begins with verse 17. Messiah was expected to be the interpreter of the Torah according to some Jewish traditions. He was to make clear all the words of the Old Testament law. So the Sermon is presented as a messianic law in both Luke and Matthew. The Sermon includes sayings of Jesus, apparently spoken at various times. Matthew includes the Lord's Prayer, but Luke does not.
The "woes" are not found in Matthew, but are actually Matthew's four blessings stated negatively. The Sermon contrasts between this age and the coming Kingdom of God. The Sermon is descriptive of the kind of blessedness and fulfillment the disciple will have in the coming of the Kingdom.
In verse 20 "poor" is equivalent to "poor in spirit" in Matthew 5:3. It refers to those who count this world's goods as nothing. The poor, those who hunger, and those cast out are those who are rejected by the present age, and who in turn are dissatisfied with the present age. Matthew says "poor in spirit," which stresses a religious and not an economic status.
The "name" in verse 22 means "Christians" or "Nazarenes" and refers to the followers of Jesus.
Note the contrast between "blessed" and "woe," and compare with those in Isaiah 3:10f. Joy is a mark of the Christian life, of life lived with God.
In verse 23 the reference to "prophets" is likely to mean Old Testament prophets, and the significant thing is that Jesus puts the disciples in the same role as the prophets in being persecuted for their faith in him. The reward of the righteous is in heaven with God. This is to be received in the coming age, when the Kingdom of God on earth is manifested. Note that in verses 27-28 the series of "fours" continues. In verse 27 Jesus commands the disciples to love their enemies, one of the distinctively unique teachings of Jesus, in contrast to the teachings of the Qumran community (who commanded the faithful to hate all the sons of darkness). Love is held to be the central thrust of the Old Testament law. It is the basic principle of all who would enter God's Kingdom. The essence of this love is revealed in the attitude of the person having such love in relationship to one's enemies. It is divine love, not a "tit-for-tat" kind of giving to those who can give back to us. In verse 31 Jesus directs us to do as we want others to do to us. In verse 30 Jesus calls us to give to every one who begs from us. This calls for self-denial in all relationships of life. It is not the giving once a year to the Salvation Army bell-ringers at Christmas but then ignoring the poor the rest of the year.
While variations of the Golden Rule are found in many of the world's religions, the content is positive in Jesus' version.
In verse 35 the reward mentioned is very much like service of God and is communion with God. But notice it is not reward for good deeds done, but depends entirely on God's gracious acts. To be sons (and daughters) is to reflect the image of God's nature. This promise is given to disciples who already recognized God as their father. So Jesus is saying "become what you already are." It does not appear this can be interpreted as a universal fatherhood of God. Note that in the Old Testament God is spoken of as the father of Israel.
In verse 36 Jesus commands the disciples to be merciful, even as God their Father is merciful. Sonship is a gift of a gracious God, given to those who repent, who believe in Jesus and who reveal their faith in good works.
The Sermon on the Plain describes the life of the "saints" of God, those set apart by faith for God's Kingdom. They are not "super Christians," but are rather genuine disciples who trust God and live in obedience to his commands now. They will assuredly be rewarded in the age to come.
Matthew 5:1-12 (L)
Jesus went up on the mountain, reminding us of Moses going up Mount Sinai to receive the Ten Commandments. Jesus also went up on a mountain when he was transfigured, and when he gave his parting commandment. (28:16) Jesus sat down to teach, the usual posture. His disciples came to him. "He opened his mouth" points to the speaking of solemn truth.
In the Sermon on the Mount (or Plain, as Luke calls it) Jesus gives the disciples the New law which is designed for the community which will inherit the Kingdom. Matthew has a great interest in the moral life of the Christian community and this discourse of Jesus deals with the righteousness which exceeds that of the scribes and Pharisees. Notice that the Sermon on the Mount is a whole new teaching tradition, and not just a new lawbook. In these laws Jesus describes the blessedness or happiness of those who live in accordance with God's will. The Greek word for "blessed" as used in pagan literature denotes the highest stage of happiness and well-being, the kind which the gods enjoy. Here the word stands for the Hebrew term which means "how happy." (Psalm 1:1; 32:1; 112:1) The Beatitudes describe who are happy in God's sight.
Some say there are seven Beatitudes, and seven is a holy number. Others see eight, or even ten (in which case they are a new Decalogue). Whatever the number of them, this is revolutionary teaching.
"Blessed are the poor in spirit, for theirs is the kingdom of heaven." (v. 3) Some think this is the root Beatitude from which the others grow. It summarizes all of them and gives the central thrust of them all. The "poor" not only denotes their poverty but points to them as the despised, oppressed and pious poor. They are not only poor in body, but are afflicted in spirit. Matthew adds "in spirit" and this indicates those who feel their spiritual need. The poor in spirit put their trust in God rather than self.
"Blessed are those who mourn, for they shall be comforted." (v. 4) These are the people who mourn for their own sins and those of Israel. They also mourn because of the evil of the world which oppresses their spirits. They shall be comforted, strengthened by God.
"Blessed are the meek, for they shall inherit the earth." (v. 5) The meek are the humble-minded rather than the gentle. Moses was "very meek, above all men" and so the English word "meek" does not mean weakness. This verse is almost a direct quote from Psalm 37:11.
"Blessed are those who hunger and thirst for righteousness, for they shall be satisfied." (v. 6) This refers to the people who depend on God's power and not their own in order to achieve righteousness. One can only hunger and thirst for this righteousness. Those who seek God's righteousness will have their hunger satisfied.
Jesus says, "But I say to you, Love your enemies and pray for those who persecute you, so that
you may be sons of your Father who is in heaven; for he makes his sun rise of the evil and on the good, and sends rain on the just and on the unjust." (5:44-45) The peacemakers are those who love their enemies, one of the unique aspects of Jesus' teaching. No Old Testament passage commands love of enemies, only love of neighbor. To love one's enemies is to follow the example of God who loves those who reject and hate him. To love one's enemies and be a peacemaker is to be truly a son or daughter in the fullest sense.
"Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom of heaven. Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so men persecuted the prophets who were before you." (vv. 10-12) "For righteousness sake" seems to be earlier and perhaps the original saying, rather than Luke's "on account of the Son of man." (Luke 6:22) "Falsely" may have been added by a scribe, since many MSS omit it, and Luke omits it. The reward is not confined to heaven, although it will be enjoyed in heaven. But reward in heaven is not based on heavenly book-keeping. Reward in heaven means seeing God face to face. This reward will be identical for all, and reward is out of proportion to service rendered. In the final analysis, reward in heaven is a gift of God, not something earned.
Theological Reflections
The theme of each of the texts for today bear on the subject of "saints" of God. Without reviewing each of the six passages, the reader should be conscious of this common theological thrust and their bearing on developing the sermon appropriate for All Saints' Day (or Sunday).
Homiletical Moves
Daniel 7:1-3, 15-18 (C)
The Saints Shall Receive the Kingdom
1. Daniel was anxious and alarmed by the vision of the four beasts
2. Daniel asks an angel to interpret his dream
3. The angel tells him the four beasts are four kings who shall arise out of the earth
4. But the saints of the Most High shall receive the kingdom for ever and ever
5. Let us trust in Christ who is Lord of the nations, who has given access to the kingdom to those who follow him
Isaiah 26:1-4, 8-9, 12-13, 19-21 (L)
The Lord Will Ordain Peace For His People
1. God is an everlasting rock, in whom we can put our trust
2. God will keep the person in perfect peace whose mind is stayed on him
3. God will punish the wicked for their iniquity
4. God has sent Christ as the Prince of peace, to bring wholeness of life to persons and society
5. Let us earnestly seek God in daily living and trust in him always
Ephesians 1:11-23 (C)
The Riches of His Glorious Inheritance in the Saints
1. Paul writes that those who first hoped in Christ have been destined to live for the praise of his glory
2. Those who have believed in Christ were sealed with the promised Holy Spirit, the guarantee of our inheritance
3. Paul prays that his readers may know what is the hope to which they are called, the riches of his glorious inheritance in the saints
4. He prays they may know the immeasurable greatness of his power, accomplished in Christ when God raised him from the dead and exalted him to the place of power at his right hand
Revelation 21:9-11, 11-17 (22:1-5) (L)
The City Without a Temple
1. The New Jerusalem will not have a temple since its temple is the Lord God Almighty and the Lamb (Jesus Christ)
2. Its gates shall never be shut and kings of the earth shall bring their glory into it
3. Only those whose names are written in the Lamb's Book of Life shall enter the city
4. The saints will reign with God for ever and ever in the New Jerusalem
5. Let us believe in Christ that your names may be written in the Lamb's Book of Life and we may live in communion with God
This Preacher's Preference
Luke 6:20-36 (C)
True Happiness in God's Kingdom
1. Jesus says they are truly happy who (1) are poor, (2) hunger now, (3) weep now, (4) are hated, excluded and cast out on account of the Son of man
2. Jesus pronounces woes on those who are rich, full now, laugh now, and of whom all speak well
3. Jesus reverses the human response to being hated, by commanding disciples to love their enemies
4. Jesus commands charity to those who beg and are in need
5. Jesus commands us, his disciples, to do to others as we would have others do to us
6. Jesus commands us to be merciful, even as our Father is merciful
Matthew 5:1-12 (L)
True Happiness in the Kingdom
1. Blessed are the poor in spirit, for to them belongs the Kingdom of heaven
2. Blessed are those who seek God's righteousness, for they will be filled
3. Blessed are those who mourn, those who are meek, those who are merciful, those who are peace-makers, for they shall be rewarded in an appropriate fashion
4. Blessed are the pure in heart, for they shall be given the ultimate reward of seeing God face to face
5. Let us trust in Christ and know the blessedness of living in obedience to him in the Kingdom
Hymn for All Saints' Sunday: For All the Saints, Who From Their Labors Rest
Prayer
O God, who has called us by your Spirit to be saints set apart for your service, we praise and adore you and magnify your Holy Name. We confess that we are sinners saved by grace, and that we have no claim on your gracious acts for our salvation. Enable us to persevere in the faith, knowing the riches of Christ's glorious inheritance in this age and the age to come. Amen
The Daniel reading is an account of Daniel's vision of the four beasts and the assurance that the saints of the Most High shall receive the kingdom forever. The Isaiah passage is part of an apocalyptic psalm, telling of the time when the people, as good as dead, will be raised up by God. The Ephesians passage speaks of the "riches of his glorious inheritance in the saints" and the triumph of Christ by his resurrection and ascension. In the Revelation reading we have a vision of the holy city, Jerusalem, with its Lamb's book of life, including the names of the saints. Both the Luke and Matthew passages are sections of the Sermon on the Plain.
Daniel 7:1-3, 15-18 (C)
In verses 1-3 we are told of Daniel's dream and vsions by night, of four winds stirring up the great sea, which then introduces the vision of the four beasts symbolizing the four kingdoms: Babylon, Media, Persia, and Greece. These same four are represented in chapter 2, by the sequence of metals. In verses 15-18 Daniel, like Nebuchadnezzar in chapter 2, is represented as being in great confusion and anxiety because of the vision: "My spirit within me was anxious and the visions of my head alarmed me." (v. 15) Like the Babylonian king, Daniel depends on someone else to interpret the vision. This is one of the angelic participants in a scene which has not yet taken place, but which Daniel forsees in the vision. This may be a way of Daniel's saying that what he has envisioned in his dream of the celestial event is so certain that it is virtually accomplished. Note that angel interpreters play a large part in the remaining chapters of Daniel. This angelology appears to be a literary device to explain how the gulf between humans and God was bridged and to provide a theory of how revelation comes. Daniel is genuinely distressed as he has this religious experience.
In verses 15-18 the author describes the rule of the saints, an appropriate theme for All Saints' Sunday. In verse 15 a slight emendation gives "therefore" instead of a reference to "my spirit within me," and many modern commentators prefer this reading, one which is supported by the LXX.
The angel explains that the four beasts represent four kings (or possible kingdoms) which will arise out of the earth. In verse 13 Daniel saw "one like a son of man" who came to the Ancient of Days. The term "son of man" is used in the Old Testament generally as simply a poetic synonym of "man." It may be this is all that is meant here, namely that the coming kingdom is like a man in contrast to the beasts representing past kingdoms. But in Daniel it is used differently and the author may mean "son of humankind," one who represents God's intention for all humanity and who is made in the image of God. Such a person is worthy to have dominion over all creation.
Notice how the scene of the coming of one "like a son of man" is translated into the assurance that sovereignty is to be given to the saints of the Most High, never to be taken away. "But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, for ever and ever," verse 18. The symbol of "son of man," which Jesus used in referring to himself, was understood by the writer as signifying the saints of the Most High, the faithful among the Jews. Note the emphasis on the power of God which would operate through them as they represented God's triumphant rule.
Isaiah 26:1-4, 8-9, 12-13, 19-21 (L)
Isaiah 26:1-6 is a processional psalm of victory, sung on entering Jerusalem (here called "the strong city"). There is a call for the city's gates to be opened that the righteous nation may enter in. The prophet gives one of the greatest assurances of Scripture: "Thou dost keep him in perfect peace, whose mind is stayed on thee, because he trusts in thee."
In verses 8-9 we have part of an apocalyptic psalm. God's chastisements are designed to benefit those judged by God. In verses 12-13 confidence is expressed in God who will ordain peace for his people. Although other lords have ruled over them, the faithful Israelite will give worship to God alone.
The last section (19-21) speaks of Israelites who, though as dead, will be raised up by God. God's light will illumine the gloom of despair. In verses 20-27 we have the fourth eschatological section, which follows logically the preceding petition. The theme again is judgment. The people should await God's victory, for he is coming out of his place to punish those guilty of iniquity.
Ephesians 1:11-23 (C)
This passage is part of a larger section of verses 3-23 dealing with thanksgiving for blessings and prayers for spiritual wisdom. (We will refer to the author as Paul, although scholars generally agree that a follower of Paul wrote the letter.) In verses 11-14 Paul says that all things were created for God's praise. God's purpose for human beings and all creation is that they should live "for the praise of his glory." This resembles the Shorter Catechism answer to the question "What is man's chief end?" The answer given there is "Man's chief end is to glorify God and enjoy him forever." This phrase, about the praise of God's glory, may have been from a fixed liturgical and doctrinal creed which is like others found in the opening paragraphs here. The church is the place where God is praised.
In verse 12 "we who first hoped in Christ" seems to include the whole Christian community and not just Jewish Christians. Hope is used here as a comprehensive term for the Christian religion. The reference to being "destined and appointed to live for the praise of his glory," verse 12, stresses the role of God in calling humans to their vocation as believers in Christ and obedient members of the church. Notice that the predestination implied here is not a mechanical or rigid one, however, but is based on God's calling.
Consider the important place which the Holy Spirit holds in the theology of Ephesians, verses 13-14. "Sealed" may point to Christian baptism when the individual is consecrated by the Spirit to the service of God. Paul, in his letter to the Corinthians, speaks of the Holy Spirit as a down-payment on the promised inheritance. (2 Corinthians 1:22)
"Inheritance" in verse 14 is a general term expressing the whole of future blessings to which obedient Christians may look forWard, a time when the Kingdom of Christ and of God will be consummated.
In verses 15-23 the major theme is thanksgiving. Paul says he does not cease to give thanks for the Ephesians, remembering them in his prayers, giving thanks for their faith and obedience. In verses 20-23 there is a doxological affirmation which climaxes this section. Praise is given for God's power working in Christ. Be aware that nowhere else do the words of blessing and thanksgiving occur in Paul's letters. This is further evidence that Paul may not be the writer of this letter.
Paul gives thanks for the loyalty of his readers and finds this expressed both in their profession of faith in the Lord Jesus Christ, verse 15, and in their love toward all the saints. This is a fitting text for All Saints' Sunday and may be the theme of the sermon. Note how Paul not only gives thanks but then offers a prayer of petition that they may continue to increase in faith. Notice how the master psychologist Paul makes an indirect exhortation to his readers! He prays that they may be given a spirit of wisdom and revelation in the knowledge of God, that they may know what is the hope to which he has called them. Such knowledge of God is understood by Paul to be a transforming encounter with God.
In verses 18-19 Paul speaks of the "eyes of your hearts," a metaphor recalling the "eyes of the soul" by which God is known. For the Hebrew, the heart was thought of as the center of deepest knowledge and experience. The thrust here is the transformation of the whole person as that person is open to the working of God's great might. (v. 19)
The final section, verses 20-23, is a hymnic conclusion. There is a strong doxological tone here. God has accomplished great and mighty things in Christ through his resurrection and exaltation to his right hand, the place of honor and power. This is true not only of this age, but of the age to come. Note the influence on the wording here of Psalms 8:6 and 110:1.
Notice the use of the words "rule, authority, power and dominion," verse 21, which refer to supernatural things. These were words used in ancient religions and in late Jewish apocalyptic literature. Christ rules over all such powers.
God has put all things under Christ's feet and has made him the head over all things for the church, which is his body. There are profound results for our understanding of the nature of the church in this verse. (See The Body by J. A. T. Robinson.) This is a key concept in Ephesians. The term "body" is used of the church and refers to the members' relationship to one another and to Christ, their head. The church is the fulness of Christ. It is the complement of his mystic person. Christ is the head. The church is his body. This has potential for developing a sermon on the saints of God as members of Christ's body, related to each other and to Christ.
Revelation 21:9-11, 22-27 (22:1-5) (L)
In these images we have a picture of the heavenly Jerusalem. Many of the images here are drawn from Ezekiel to describe the New Jerusalem. The city, of course, is symbolical. So are its measurements. All of them are multiples of twelve. The New Jerusalem exists in its perfection in heaven and is now ready to descend on the new earth. Notice the seer's guide, one of the seven angels, and it may be the same angel that has been his interpreter since 17:1. The vision has been foretold in verse 2: "And I saw the holy city, the new Jerusalem, coming down out of heaven from God ..."
The New Jerusalem has the glory of God, and God's presence makes itself known in a revelation of light: "having the glory of God, its radiance like a most rare jewel, like a jasper, clear as crystal." (v. 11)
In verses 22-27 we move to a more detailed description of the New Jerusalem. In 3:12 and 7:15 John anticipated a temple in the new heavenly city. But now he says it will have no temple, for the presence of the Lord God will make any other sanctuary unnecessary. Nor is there a need for sun or moon to shine upon it, for the glory of God is its light, and its lamp is the Lamb (Jesus Christ).
The nations of the earth will pay homage to God and will enter by gates that are always open.
(v. 25) But only those whose names are written in the Lamb's book of life will share in this new age. (v. 27) The Book of Life was the register of God which contained the names of the redeemed. The Old Testament has many references to such a book of names of the elect, and the image was drawn from royal records of citizens.
In 22:1-5 the seer is shown the river of the water of life, flowing from the throne of God and of the Lamb. On either side of the river is the tree of life with its twelve kinds of fruit, one for each month. And the leaves were for the healing of the nations. "The tree" is used here generically of many trees on either side of the river. This is related to the river that flowed out of the Garden of Eden and to the tree of life. But Ezekiel is the immediate source of these images. The twelve fruits may be John's interpretation of Ezekiel's fresh fruit every month, and means twelve fruits in succession rather than at one time.
There is but one throne there - of God and of the Lamb.
Nothing and no person is allowed in the city that would desecrate it. Those there will see God's face, which is the crowning joy of heaven. They will experience God's immediate presence without any temple or other intermediary. God will be their light and his servants shall worship him. The saints will reign forever with God and Christ, and this marks the climax of the visions. And this concludes the visions.
Luke 6:20-36 (C)
Most of the contents of the Sermon on the Plain can be found in Matthew's Sermon on the Mount. The setting of the Sermon begins with verse 17. Messiah was expected to be the interpreter of the Torah according to some Jewish traditions. He was to make clear all the words of the Old Testament law. So the Sermon is presented as a messianic law in both Luke and Matthew. The Sermon includes sayings of Jesus, apparently spoken at various times. Matthew includes the Lord's Prayer, but Luke does not.
The "woes" are not found in Matthew, but are actually Matthew's four blessings stated negatively. The Sermon contrasts between this age and the coming Kingdom of God. The Sermon is descriptive of the kind of blessedness and fulfillment the disciple will have in the coming of the Kingdom.
In verse 20 "poor" is equivalent to "poor in spirit" in Matthew 5:3. It refers to those who count this world's goods as nothing. The poor, those who hunger, and those cast out are those who are rejected by the present age, and who in turn are dissatisfied with the present age. Matthew says "poor in spirit," which stresses a religious and not an economic status.
The "name" in verse 22 means "Christians" or "Nazarenes" and refers to the followers of Jesus.
Note the contrast between "blessed" and "woe," and compare with those in Isaiah 3:10f. Joy is a mark of the Christian life, of life lived with God.
In verse 23 the reference to "prophets" is likely to mean Old Testament prophets, and the significant thing is that Jesus puts the disciples in the same role as the prophets in being persecuted for their faith in him. The reward of the righteous is in heaven with God. This is to be received in the coming age, when the Kingdom of God on earth is manifested. Note that in verses 27-28 the series of "fours" continues. In verse 27 Jesus commands the disciples to love their enemies, one of the distinctively unique teachings of Jesus, in contrast to the teachings of the Qumran community (who commanded the faithful to hate all the sons of darkness). Love is held to be the central thrust of the Old Testament law. It is the basic principle of all who would enter God's Kingdom. The essence of this love is revealed in the attitude of the person having such love in relationship to one's enemies. It is divine love, not a "tit-for-tat" kind of giving to those who can give back to us. In verse 31 Jesus directs us to do as we want others to do to us. In verse 30 Jesus calls us to give to every one who begs from us. This calls for self-denial in all relationships of life. It is not the giving once a year to the Salvation Army bell-ringers at Christmas but then ignoring the poor the rest of the year.
While variations of the Golden Rule are found in many of the world's religions, the content is positive in Jesus' version.
In verse 35 the reward mentioned is very much like service of God and is communion with God. But notice it is not reward for good deeds done, but depends entirely on God's gracious acts. To be sons (and daughters) is to reflect the image of God's nature. This promise is given to disciples who already recognized God as their father. So Jesus is saying "become what you already are." It does not appear this can be interpreted as a universal fatherhood of God. Note that in the Old Testament God is spoken of as the father of Israel.
In verse 36 Jesus commands the disciples to be merciful, even as God their Father is merciful. Sonship is a gift of a gracious God, given to those who repent, who believe in Jesus and who reveal their faith in good works.
The Sermon on the Plain describes the life of the "saints" of God, those set apart by faith for God's Kingdom. They are not "super Christians," but are rather genuine disciples who trust God and live in obedience to his commands now. They will assuredly be rewarded in the age to come.
Matthew 5:1-12 (L)
Jesus went up on the mountain, reminding us of Moses going up Mount Sinai to receive the Ten Commandments. Jesus also went up on a mountain when he was transfigured, and when he gave his parting commandment. (28:16) Jesus sat down to teach, the usual posture. His disciples came to him. "He opened his mouth" points to the speaking of solemn truth.
In the Sermon on the Mount (or Plain, as Luke calls it) Jesus gives the disciples the New law which is designed for the community which will inherit the Kingdom. Matthew has a great interest in the moral life of the Christian community and this discourse of Jesus deals with the righteousness which exceeds that of the scribes and Pharisees. Notice that the Sermon on the Mount is a whole new teaching tradition, and not just a new lawbook. In these laws Jesus describes the blessedness or happiness of those who live in accordance with God's will. The Greek word for "blessed" as used in pagan literature denotes the highest stage of happiness and well-being, the kind which the gods enjoy. Here the word stands for the Hebrew term which means "how happy." (Psalm 1:1; 32:1; 112:1) The Beatitudes describe who are happy in God's sight.
Some say there are seven Beatitudes, and seven is a holy number. Others see eight, or even ten (in which case they are a new Decalogue). Whatever the number of them, this is revolutionary teaching.
"Blessed are the poor in spirit, for theirs is the kingdom of heaven." (v. 3) Some think this is the root Beatitude from which the others grow. It summarizes all of them and gives the central thrust of them all. The "poor" not only denotes their poverty but points to them as the despised, oppressed and pious poor. They are not only poor in body, but are afflicted in spirit. Matthew adds "in spirit" and this indicates those who feel their spiritual need. The poor in spirit put their trust in God rather than self.
"Blessed are those who mourn, for they shall be comforted." (v. 4) These are the people who mourn for their own sins and those of Israel. They also mourn because of the evil of the world which oppresses their spirits. They shall be comforted, strengthened by God.
"Blessed are the meek, for they shall inherit the earth." (v. 5) The meek are the humble-minded rather than the gentle. Moses was "very meek, above all men" and so the English word "meek" does not mean weakness. This verse is almost a direct quote from Psalm 37:11.
"Blessed are those who hunger and thirst for righteousness, for they shall be satisfied." (v. 6) This refers to the people who depend on God's power and not their own in order to achieve righteousness. One can only hunger and thirst for this righteousness. Those who seek God's righteousness will have their hunger satisfied.
Jesus says, "But I say to you, Love your enemies and pray for those who persecute you, so that
you may be sons of your Father who is in heaven; for he makes his sun rise of the evil and on the good, and sends rain on the just and on the unjust." (5:44-45) The peacemakers are those who love their enemies, one of the unique aspects of Jesus' teaching. No Old Testament passage commands love of enemies, only love of neighbor. To love one's enemies is to follow the example of God who loves those who reject and hate him. To love one's enemies and be a peacemaker is to be truly a son or daughter in the fullest sense.
"Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom of heaven. Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so men persecuted the prophets who were before you." (vv. 10-12) "For righteousness sake" seems to be earlier and perhaps the original saying, rather than Luke's "on account of the Son of man." (Luke 6:22) "Falsely" may have been added by a scribe, since many MSS omit it, and Luke omits it. The reward is not confined to heaven, although it will be enjoyed in heaven. But reward in heaven is not based on heavenly book-keeping. Reward in heaven means seeing God face to face. This reward will be identical for all, and reward is out of proportion to service rendered. In the final analysis, reward in heaven is a gift of God, not something earned.
Theological Reflections
The theme of each of the texts for today bear on the subject of "saints" of God. Without reviewing each of the six passages, the reader should be conscious of this common theological thrust and their bearing on developing the sermon appropriate for All Saints' Day (or Sunday).
Homiletical Moves
Daniel 7:1-3, 15-18 (C)
The Saints Shall Receive the Kingdom
1. Daniel was anxious and alarmed by the vision of the four beasts
2. Daniel asks an angel to interpret his dream
3. The angel tells him the four beasts are four kings who shall arise out of the earth
4. But the saints of the Most High shall receive the kingdom for ever and ever
5. Let us trust in Christ who is Lord of the nations, who has given access to the kingdom to those who follow him
Isaiah 26:1-4, 8-9, 12-13, 19-21 (L)
The Lord Will Ordain Peace For His People
1. God is an everlasting rock, in whom we can put our trust
2. God will keep the person in perfect peace whose mind is stayed on him
3. God will punish the wicked for their iniquity
4. God has sent Christ as the Prince of peace, to bring wholeness of life to persons and society
5. Let us earnestly seek God in daily living and trust in him always
Ephesians 1:11-23 (C)
The Riches of His Glorious Inheritance in the Saints
1. Paul writes that those who first hoped in Christ have been destined to live for the praise of his glory
2. Those who have believed in Christ were sealed with the promised Holy Spirit, the guarantee of our inheritance
3. Paul prays that his readers may know what is the hope to which they are called, the riches of his glorious inheritance in the saints
4. He prays they may know the immeasurable greatness of his power, accomplished in Christ when God raised him from the dead and exalted him to the place of power at his right hand
Revelation 21:9-11, 11-17 (22:1-5) (L)
The City Without a Temple
1. The New Jerusalem will not have a temple since its temple is the Lord God Almighty and the Lamb (Jesus Christ)
2. Its gates shall never be shut and kings of the earth shall bring their glory into it
3. Only those whose names are written in the Lamb's Book of Life shall enter the city
4. The saints will reign with God for ever and ever in the New Jerusalem
5. Let us believe in Christ that your names may be written in the Lamb's Book of Life and we may live in communion with God
This Preacher's Preference
Luke 6:20-36 (C)
True Happiness in God's Kingdom
1. Jesus says they are truly happy who (1) are poor, (2) hunger now, (3) weep now, (4) are hated, excluded and cast out on account of the Son of man
2. Jesus pronounces woes on those who are rich, full now, laugh now, and of whom all speak well
3. Jesus reverses the human response to being hated, by commanding disciples to love their enemies
4. Jesus commands charity to those who beg and are in need
5. Jesus commands us, his disciples, to do to others as we would have others do to us
6. Jesus commands us to be merciful, even as our Father is merciful
Matthew 5:1-12 (L)
True Happiness in the Kingdom
1. Blessed are the poor in spirit, for to them belongs the Kingdom of heaven
2. Blessed are those who seek God's righteousness, for they will be filled
3. Blessed are those who mourn, those who are meek, those who are merciful, those who are peace-makers, for they shall be rewarded in an appropriate fashion
4. Blessed are the pure in heart, for they shall be given the ultimate reward of seeing God face to face
5. Let us trust in Christ and know the blessedness of living in obedience to him in the Kingdom
Hymn for All Saints' Sunday: For All the Saints, Who From Their Labors Rest
Prayer
O God, who has called us by your Spirit to be saints set apart for your service, we praise and adore you and magnify your Holy Name. We confess that we are sinners saved by grace, and that we have no claim on your gracious acts for our salvation. Enable us to persevere in the faith, knowing the riches of Christ's glorious inheritance in this age and the age to come. Amen
