Epiphany 4
Preaching
Lectionary Preaching Workbook
Series IX, Cycle B
Object:
Theme of the Day
Prophetic authority.
Collect of the Day
Appealing to the compassionate God, it is noted how the Lord gathers the whole universe into His presence, and then follows a prayer for wholeness of all that is broken and confused. Sin and Justification by Grace are emphasized.
Psalm of the Day
Psalm 111
* Hymn of praise to Yahweh for His great deeds.
* God is described as gracious and merciful (v. 4), as faithful to the covenant with Israel (vv. 7, 9).
* God's great works only studied by those who delight in them (v. 2).
* Reference to the redemption of the people (v. 9) could be understood as prophecy about Christ's work.
* Reference to wisdom being rooted in faith (v. 10) sets stage for the Wisdom Psalm that follows.
Sermon Text and Title
"Never Without Prophets"
Deuteronomy 18:15-20
1. Theological Aim of the Sermon and Strategy
To clarify the nature of prophecy and why the church needs it.
2. Exegesis (see Introduction to Selected Books of the Bible)
* See the source hypothesis for the Pentateuch in Baptism of Our Lord, First Lesson. This book is primarily the work of D (see the third era noted in the last bullet point of the Historical Background for 1 Samuel for details).
* The book's basic theme is evidenced by the meaning of its title ("Second Law"). Portrayed in the form of Moses' farewell address, it is the reaffirmation of the covenant between God and Israel. The legal tradition of the book of Exodus is reinterpreted in contemporary terms of Josiah's 621 BC religious reforms (2 Kings 22-23).
* It has been contended that Deuteronomy may be the book of the law prompting Josiah's reform (2 Kings 22:11).
* The address of Moses is really divided into three parts: (1) Moses' memories of Israel's journey (1:6--4:40); (2) Elaboration of the Horeb (Sinai) Covenant, promulgation of statutes, covenantal ratification rites, and sanctions (chs. 5-28); and (3) A covenant renewal which refers to what lies ahead in the future (chs. 29-30). The remaining chapters pick up the story from Numbers, reporting the concluding events of Moses' life.
* Central Themes: (1) Centralizing/unifying the revelation of Yahweh, especially the centralizing of worship in the Jerusalem Temple, for God is One; (2) Rejects self-glorification, since Israel's existence owes solely to Yahweh; (3) God does not forget promises made to the fathers, though His covenant is still offered to all people; and (4) Everything follows from the basic commandment of loving Yahweh with the whole of one's soul and might (6:4). We find in the book a typical Jewish tension between Yahweh's mercy or election and a conditional view of salvation dependent on Israel's achievement.
* Having rejected all forms of pagan superstition (vv. 9-14), the promise is that God will raise up another prophet after Moses (vv. 15-18).
* We are said to be accountable for not heeding a prophet's words or for being a false prophet (vv. 19-20).
3. Theological Insights (see Charts of the Major Theological Options)
* The nature of prophecy and why the church needs it should be explored. See Second Lesson, Advent 3.
* About the divine blessings associated with prophecy, the promise that God continues to give the church prophets (faithful and true teachers), John Calvin wrote:
Hence it follows that God, by a certain evidence of His presence, declares His favour toward us as often as He enlightens with the gifts of His Spirit, and raises up faithful and true teachers.
(Calvin's Commentaries, Vol. II/1, p. 438)
* John Wesley sees Christ as the promised prophet (Commentary on the Bible, p. 142).
* On grounds that the new prophet must bring a new word, and so cannot preach the law like Moses, Martin Luther concludes that this is a prophecy of Christ who brings the gospel. Moses is said to be a teacher of sin, wrath, and death (Luther's Works, Vol. 9, pp. 176-179).
* To the call to heed the prophet's words, Luther adds:
First and foremost, the prophet of whom Moses speaks here must be heard; that is, our salvation begins, not with any work of ours but with the hearing of the word of life… But when the heart is inwardly justified and at peace through faith in the Spirit, then outward actions soon follow in various ways.
(Ibid., p. 184)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* See First Lesson, Advent 3, for racial and gender imbalances in America.
* Polls indicate a definite breakdown of respect for those in authority. Only 1 in 10 Americans respect our congressmen, according to a 2008 Gallup poll consistent with findings in a 2010 Gallup poll. Clergy and college professors only had the respect of roughly 1 in 2 and doctors only garnered a little over 3 in 5.
* Our capitalist system demands expansion of markets, and this pressures us as consumers and participants in the system to seek more and more possessions but they never satisfy (Alain de Botton, Status Anxiety, esp. pp. 56-57, 196-197).
* The new American economy also demands flexibility, a dynamic that undermines traditional values (Richard Sennett, The Corrosion of Character).
* Regarding a decline in moral values, a 2009 Gallup poll noted that nearly one half of the public finds their observance to be poor. In 2008 71% of the public noted a decline.
* The presidential primary season will be heating up. Get a sense of which social issues are driving the discourse among the candidates and then use a search engine to obtain relevant statistics on them. Look for ways to be prophetic about these issues.
5. Gimmick
Note that the First Lesson reminds us of something many of us knew -- that after Moses, God raised up many successors, that the Old Testament is full of prophets, one after another. But raise the point if whether that has not all ended. Suggest that we do not need prophets in the twenty-first century.
6. Possible Sermon Moves and/or Stories/Examples
* Note that many Americans think prophets are a little crazy. (The George Eliot quote in the Possible Sermon Moves for Second Lesson, Advent 3, could be appropriate.) But the odd thing is that while most churches in Europe and America are stagnating, don't make much of prophecy, the churches of Africa and Pentecostal denominations here in the West are still growing and still have prophets (Philip Jenkins, The Next Christendom: The Coming of Global Christianity). Does it say something about the church's continuing need for prophecy that the church must never be without prophets?
* If we understand the background for our lesson, we may begin to appreciate that times haven't changed that much after all, that our circumstances are not all that different from the Hebrews Moses was addressing, so that we still need prophets just like they did.
* Moses was giving his farewell address to the Hebrew people in our lesson. The time of wandering in the wilderness after the escape from Egypt was coming to an end (Deuteronomy 1:1-8). There is always an anxiety when you face an unknown future, particularly when there has been so much aimless wandering in the immediate past.
* Note parallels to present social dynamics in America. Cite social analyses above in Socio-Economic, Political, Psychological, and Scientific Insights. The nature of capitalism has launched Americans into mad quests for self-fulfillment, projects that cannot ultimately satisfy. For just as the system demands expansion of the markets, so we will never be content, always wanting more "goodies."
* Blaise Pascal well described our condition:
Since our nature makes us unhappy whatever our state, our desire(s) depict for us a happy state, because they link the state in which we are with the pleasures of that in which we are not. Even if we did attain these pleasures, that would not make us happy, because we should have new desires appropriate to this new state.
(Pensees, p. 238)
* Like the ancient Hebrews we are never content with our circumstances, but are aimlessly wandering. God's word to them is a word with power to us.
* In our lesson we hear God's promise that He would not leave the people without a prophet, that He would raise up someone like Moses after Moses had departed (vv. 15-18). These prophets, we are told later, would speak in the Name of the Lord (v. 19). In the midst of the aimless wanderings, the Hebrews needed to hear the voice of authority.
* Americans need the voice of authority today. We need it because our mad chase for "more" is a quest for self-fulfillment in which traditional values and authority no longer matter as much as "me." Cite statistics above in Socio-Economic, Political, Psychological, and Scientific Insights on the breakdown of respect for authority figures and of traditional morality.
* As authorities have come to count less and less we become more miserable in our newfound "freedom." Without the presence of authoritative limits, the human personality falls in bondage to blind desires (Christopher Lasch, The Culture of Narcissism, esp. p. 343).
* Our lesson promises that God has not abandoned us in our need for authoritative voices. The prophets, authoritative teachers, will always be provided by God. Use the quote by Calvin in Theological Insights.
* What word do we hear from the prophets, from those God promises to raise up for us? Provide the information and quotations from Theological Insights of Second Lesson, Advent 3. Prophets point to Christ, authoritatively interpret scripture, and also condemn injustices and other social trends contrary to God's will. They condemn our failure to heed authority and waywardness regarding traditional moral values. How good it is that we are never without prophets. (Make this phrase a mantra, repeating it again and again after each closing section.)
* Sometimes references to future prophets like in this lesson may direct us to Christ (see Theological Insights [esp. the quote by Luther] above). How good it is that we are never without prophets!
* The message of the prophet is that all the negative social dynamics of defining who you are by what you own (and all the injustices that go with it) lie and must be critiqued! Jesus sets us free, free from that bondage that our works and what we do or own do not make us who we are. What a word of affirmation and peace Jesus fills the emptiness of our eternal quest for self-fulfillment with things. How good it is that we are never without prophets. Ask the congregation if they will listen.
* Note again how miserable we are as we chase after the good times and the latest passing pleasure. Owning a lot, having thrills, doesn't make you happy over the long haul. Our gracious and merciful God (Psalm 11:9) keeps sending us prophets who speak His authoritative word of freedom, health, and justice. Ask if we will listen. The prophetic word releases us from the aimless treadmill of the mad quest for self-fulfillment. Submission to the legitimate claims of such God-ordained authority liberates us from ourselves and our passions to an awareness that there is something bigger and more important in life than ourselves -- things like society, posterity, heritage, and values. How good it is that we are never without prophets.
7. Wrap-Up
Note that God has the authority to overcome the sense of aimlessness we may feel about life, the mad quest for self-fulfillment that capitalist society tries to launch us into. But the prophets, and especially in directing us to Jesus, fill our lives up with meaning and with opportunities to do meaningful things. Oh, how good it is that we are never without prophets!
Sermon Text and Title
"How to Be Prophetic"
1 Corinthians 8:1-13
1. Theological Aim of the Sermon and Strategy
To exhort prophetic living (Sanctification), making clear that such a lifestyle includes freedom and love for the weak.
2. Exegesis (see Introduction to Selected Books of the Bible)
* Paul addressed the question of whether Christians may eat food consecrated to an idol. It was apparently common for Christians to hold banquets in pagan temples. He urges we deal with the question more with love than with knowledge which puffs up (vv. 1-2).
* We are truly blessed when God knows us (v. 3).
* Paul extrapolates that eating such food is not problematic, because there are no other gods, just the One Father from whom all things exist (vv. 4-6).
* But since not all Christians have this knowledge, as some think food has been desecrated when consecrated to so-called idols (v. 7), Paul asserts that food is not a problem for our relationship with God (v. 8).
* He proceeds to urge that such liberty not be made a stumbling block for the weak (v. 9). Paul does not want believers without this knowledge to be tempted (vv. 10-11).
* He would prefer that those with this knowledge not eat meat if it causes other Christians to fall (v. 13).
3. Theological Insights (see Charts of the Major Theological Options)
* The nature of prophecy and why the church can do it (Sanctification) should be explored. For more on prophecy, see Second Lesson, Advent 3.
* The text focuses on freedom from the law (Justification and Sanctification) and the role of love for the weak in exercising that freedom. The prophet needs to keep these themes in mind when pointing to Christ and/or critiquing injustice. For references to freedom from the law, see Second Lesson, Epiphany 2.
This is a freedom that leads to joy. Martin Luther explains it this way in one of his sermons:
Therefore such a believer is so filled with joy and happiness that he does not allow himself to be terrified by any creature and is the master of all things… he is afraid of nothing that might happen to him.
(quotation in Paul Althaus, The Theology of Martin Luther, p. 111)
Martin Luther offers another thoughtful reflection on how freedom leads to love:
He [the Christian] ought to think: "Although I am an unworthy and condemned man, my God has given me in Christ all the riches of righteousness and salvation without any merit on my part… Why should I not therefore freely, joyfully, with all my heart, and with an eager will do all things which I know are pleasing and acceptable to such a Father who has overwhelmed with His inestimable riches? I will therefore give myself as a Christ to my neighbor, just as Christ offered himself for me; I will do nothing in this life except what I see is necessary, profitable, and salutary to my neighbor, since through faith I have an abundance of all good things in Christ."
(Luther's Works, Vol. 31, p. 367)
Reflections by Dietrich Bonhoeffer on Christian freedom are also most relevant:
Because to be free… means to be free from ourselves, from our untruth, in which it seems as if I alone were there, as if I were the center of the world… to be free from myself in order to be for others. God's truth alone allows me to see others. It directs my attention, bent in on myself, to what is beyond and shows me the other person.
(A Testament to Freedom, p. 217)
* Regarding the text's reference to knowledge puffing us up, John Calvin wrote:
We must, therefore, lay it down as a settled principle, that knowledge is good in itself; but as piety is its only foundation, it becomes empty and useless in wicked men: as love is its true seasoning, where that is wanting it is tasteless.
(Calvin's Commentaries, Vol. X/1, pp. 273-274)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* See First Lesson, Advent 3, for racial and gender imbalances in America.
* See First Lesson on data relevant for the presidential primaries.
* Legalism plagues American religious views. A 2001 Barna Research Group poll found that 7 in 10 Americans believed that one must do works in order to be saved. There is little evidence that much has changed in the past decade in regard to this issue.
5. Gimmick
Declare to the congregation loudly and enthusiastically: We need a church full of prophets! Then pause.
6. Possible Sermon Moves and/or Stories/Examples
* Martin Luther King Jr. told us why we need prophets and prophecy:
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 so burn that prophets will rise up saying, "Thus said 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)
* Prophecy on Dr. King's grounds is a word about freedom. But we don't need such a word today, you might say, what with a black president. Racism and the emphasis on freedom that characterized the Civil Rights Movement are no longer problems.
* Cite the contrasting data on racial disparities and the legalism (ignorance of Christian freedom) noted above in Socio-Economic, Political, Psychological, and Scientific Insights.
* Though we don't usually think of him as a prophet, Paul was a prophet in our Second Lesson today. He was taking on the Jewish Christians in Corinth, condemning one of their social distortions, in the name of freedom. We need to take up that challenge.
* Review the historical background on 1 Corinthians and the first four bullet points above in Exegesis. Emphasize the Pauline teaching of Justification by grace, apart from works of the law (Galatians 3:6-14).
* We need to deliver this word of freedom to America, maybe even to ourselves. Note again that most Americans, even in our denomination, believe you are saved by your works. (The percentages noted above pertain in most mainline Protestant denominations [Google "Barna," for user's denomination statistics].) Consequently this message of salvation without works may be new to the majority of the congregation in which the sermon is given. Therefore, it is wise to stress this point in several ways. For another biblical text to convince the flock of this teaching, consider Ephesians 2:8-9.
* This is a freeing word that provides comfort and joy. To be free from the need to perform in order to be deemed worthy and valuable produces peace and confidence. To be free from the Law is like being home with one's loved ones (where we are entirely, unconditionally accepted) rather than spending time on the job with a boss who is constantly evaluating you, evaluations that could make the difference in your continued employment. Use the first Luther quotation in Theological Insights above. We all need to be prophets in delivering this message.
* Paul was worried about possible abuse of freedom (vv. 9, 13). John Calvin urged the faithful to forget the use of freedom, that having it demands its use (Calvin's Commentaries, Vol. XX/1, p. 216). This seems to be in line with Martin Luther King Jr.'s thinking, as for him prophecy and freedom are ultimately tied up with justice for African Americans and others who have been marginalized. Remind the congregation of continuing racial disparities (data above). We need prophets of freedom.
* Paul's and our message of freedom address these sensitive social issues. Use and elaborate on the last quotation by Luther and the quotation by Bonhoeffer above in Theological Insights. Note that prophets of freedom care about the weak and disenfranchised, those not fully included in the establishment like the majority of members of minority groups. Do this by highlighting Paul's concern with the weak (vv. 9, 13). We need a church full of folks ready to deliver that prophetic message and live it.
7. Wrap-Up
Conclude by noting that Jesus and Paul are looking for a church full of prophets. America needs prophets. There is no need any longer to live with fear or feel we must prove ourselves. We are already free, off the treadmill of lives dedicated to proving ourselves. That treadmill is no more. The prophetic word of Christ tears it down. The freedom we have is an opportunity to make a difference to our neighbors and our posterity. Free from ourselves, filled with Jesus' good things, prophets like us have the time and plenty of goodies to give away to others. That is the prophetic word of freedom and God's love! Believe it: Paul and we are the prophets God promised Moses (in our First Lesson [Deuteronomy 18:18]). Instruct the heavens to go and prophesy.
Sermon Text and Title
"The Voice of Authority"
Mark 1:21-28
1. Theological Aim of the Sermon and Strategy
To affirm the authority that Jesus has, an authority that can overcome our aimless wandering for meaning in life and our fear of death.
2. Exegesis (see Introduction to Selected Books of the Bible)
* In Capernaum, a significant town on the northwest shore of the Sea of Galilee, at the outset of Jesus' ministry, He demonstrates His authority through teaching and healing.
* While in the synagogue Jesus taught (didasko). This astounds auditors, because He taught with such authority (vv. 21-22). Mark underlines this authority by only attributing "teaching" to Jesus, while John the Baptist and others around Jesus only "preached" (kerusso) (1:14; 3:14; 6:12). The astonishment of the crowd is a common response to Jesus (vv. 21, 27; 6:2; 7:37; 11:18).
* The man with an unclean spirit who encounters Jesus (v. 23) was suffering from some form of illness. This implies that illness is not God's will.
* The man (and the demons in him) angrily calls out Jesus' name. (In the ancient world to know another's name was to have power over him.) He identifies Him as "the Holy One of God" (v. 24), an ancient title found only in the New Testament in John 6:69 as a messianic title. The point is that Jesus' authority is even recognized by those outside faith (9:38; 15:12, 32, 39).
* Jesus rebukes the spirit possessing the man to leave Him alone (v. 25). This is a typical formula for ancient exorcisms. The departing spirit leaves the man with a loud cry (v. 26), indicating a real struggle between Jesus and the forces of evil.
* The crowd is amazed by this, noting the authority Jesus has as a teacher and His command of unclean spirits (v. 27).
* Jesus' fame begins to spread (v. 28).
3. Theological Insights (see Charts of the Major Theological Options)
* The text raises the issue of the authority of the word of God (Jesus Christ) to overcome all fears, doubts, and aimless wanderings.
* Augustine offers reflection on how divine authority must overrule our perceptions:
If we are told on divine authority about the past or the future of any created thing we are to believe it without any hesitation. No doubt some of this was past before we could have perceived it. Some of it has not yet reached our senses. Nevertheless we are to believe it….
(Augustine: Earlier Writings, p. 206)
* In connection with the word's authority defying our senses, see Luther's references to God's hiddenness in Theological Insights for the First Lesson, Epiphany 2.
* What commands our attention is the authoritative character of God's love, which has its way with us, Augustine speaks to this issue:
Now "the love of God" is said to be shed abroad in our hearts, not because He loves us, but because He makes us lovers of Himself.
(Nicene and Post-Nicene Fathers, First Series, Vol. 5, p. 108)
* Martin Luther made similar points regarding the authoritative, compelling character of the love of God:
God Himself is Love, and His being is nothing but pure love. Therefore if anyone wanted to draw and picture God in a telling way, he would have to draw a picture that showed nothing but love, as though the divine nature were nothing but an intense fire and fervor of a love that has filled heaven and earth.
(What Luther Says, p. 819)
Also see the quotation above by Luther in Theological Insights for the Second Lesson.
4. Socio-Economic, Political, Psychological, and Scientific Insights
* Regarding a decline in respect for authority, see the second bullet point in Socio-Economic, Political, Psychological, and Scientific Insights for the First Lesson.
* A 2008 Pew Forum poll found that 1 in 4 Americans do not believe in life after death. There was nothing in the poll to indicate the strength of belief of the 3 of 4 who do express openness to eternal life.
5. Gimmick
Just say the word "authority." Note that it is a word not much said these days. Yet it is a word most people understand. Illustrate. Note that hoodlums and gangsters get in trouble with the authorities; politicians have authority; we pay attention to those we believe have authority. Define authority.
6. Possible Sermon Moves and/or Stories/Examples
* Note that the Gospel Lesson talks about Jesus' authority, even though it is not a word many of us associate with Jesus. But the fact that Mark told this story about Jesus' authority early in his gospel shows he thought it was important to see Jesus this way.
* What kind of authority does Jesus have? Why is that important?
* Tell the story of the gospel in a "You Are There" mode. Talk about it being a sticky summer day in Capernaum, like it always was hot and sticky. But since it was Saturday, the Sabbath, you and your family had to get to synagogue for worship.
* Seems that on the way you meet some friends with big news. Seems that Jonah Bar-Simon's wife Naomi had just given birth to twins, and the whole town was up in arms about the blessed event. News like that led to a delay in getting to synagogue.
* Quietly you sneak in after worship has begun. Strange things are happening. In the front with the rabbis there is a strange guy with a beard, but not dressed like any rabbi you had ever seen. Looked more like a working man, a carpenter or tentmaker. But you are impressed with His knowledge of the Hebrew Bible, quoting passages like "big-shot" rabbis from Jerusalem. He also exudes a confidence, an authority that what He says is absolutely right.
* Then crazy Andrew starts screaming like a loon. He gets screaming fits all the time. No business walking the streets. They should have put him away years ago.
Then Andrew starts calling out the Name of the stranger. He must really be off his rocker this time. But then the stranger says something to him. There is a loud scream. Then silence. After a while Andrew calms down. Looks all right. Normal. The stranger did something to him. Hard to believe that stranger could preach so well and also help crazy Andrew. Just amazing.
* Proceed with a second story about a cold (or dreary) January day in the town where the sermon is delivered. Been a month since Christmas and the present Uncle Harvey gave you must be exchanged. But it is nothing but a hassle! Sales clerks give you the runaround all morning, insisting this is not a matter of their department or that exchanges are something they can't do.
Finally you get to a pleasant-looking young store manager. He exudes care, is a listener. Smiles agreeably but when you finish making your request he responds: "Golly, I'd really like to help you." (He seems sincere.) "But I just don't have any power when it comes to exchanges like yours. I just haven't got the authority." It's experiences like that that have undermined Americans' respect for authority and authority figures. (See the second bullet point in Socio-Economic, Political, Psychological, and Scientific Insights, Second Lesson.)
* Two stories: One a loose retelling of the gospel. The second a story of something that has happened to us from time to time. All of us have encountered people who would like to help, but couldn't because they did not have the clout.
Difference between the two stories? Jesus had the authority and used it. But too often we Christians confuse these stories, confusing Jesus with the polite sales manager who did not have authority. Like the people in the Gospel story today, we are amazed (v. 27). But we don't help spread the story and think of Jesus as having clout (v. 28). We are not quite sure that Jesus has the authority to make a difference in our lives.
* Why not? Call it our sin and lack of faith. But authority figures are hard to accept for Americans (see statistics above). We are also so caught up in the dynamics of our capitalist treadmill, the need to make it in society, to prove ourselves. (Develop the third bullet point of Socio-Economic, Political, Psychological, and Scientific Insights of the First Lesson.)
* Another way in which we wonder about Jesus' authority relates to fear of death and what is in store for us. Note the skepticism of many Americans noted in Socio-Economic, Political, Psychological, and Scientific Insights. We want to believe Jesus but are not quite sure he has the authority to pull it off.
* Ask if you are the only one in the congregation who has had doubts about whether Jesus can pull off the things God promises. Pause. What kind of authority does Jesus have? Use the first quote from Augustine above in Theological Insights.
* Ask again about the nature of Jesus' authority. It is the power of His love for us. Use the second quote by Augustine and the one by Luther above in Theological Insights. Emphasize the intensity and power of God's love, how it has its way with us. His burning love sets us on fire with love for others.
7. Wrap-Up
Jesus' burning love has the authority to overcome fear of death and uncertainty about eternal life. This burning, authoritative love can get us off the treadmill of needing to prove ourselves, of needing to obtain more "things." God's love fills us with meaning and opportunities to do important things.
Jesus has the authority, the power, to help us through the challenges of life, by reminding us that in all we do, God loves us. To believe in Jesus Christ is to believe that he really does have the authority to help you. The message of the Gospel Lesson is simply this: Jesus is not like that well-meaning but powerless sales manager. He is the Lord of your life who has the authority to do what He says he will, the authority to give you a love that makes a difference.
Prophetic authority.
Collect of the Day
Appealing to the compassionate God, it is noted how the Lord gathers the whole universe into His presence, and then follows a prayer for wholeness of all that is broken and confused. Sin and Justification by Grace are emphasized.
Psalm of the Day
Psalm 111
* Hymn of praise to Yahweh for His great deeds.
* God is described as gracious and merciful (v. 4), as faithful to the covenant with Israel (vv. 7, 9).
* God's great works only studied by those who delight in them (v. 2).
* Reference to the redemption of the people (v. 9) could be understood as prophecy about Christ's work.
* Reference to wisdom being rooted in faith (v. 10) sets stage for the Wisdom Psalm that follows.
Sermon Text and Title
"Never Without Prophets"
Deuteronomy 18:15-20
1. Theological Aim of the Sermon and Strategy
To clarify the nature of prophecy and why the church needs it.
2. Exegesis (see Introduction to Selected Books of the Bible)
* See the source hypothesis for the Pentateuch in Baptism of Our Lord, First Lesson. This book is primarily the work of D (see the third era noted in the last bullet point of the Historical Background for 1 Samuel for details).
* The book's basic theme is evidenced by the meaning of its title ("Second Law"). Portrayed in the form of Moses' farewell address, it is the reaffirmation of the covenant between God and Israel. The legal tradition of the book of Exodus is reinterpreted in contemporary terms of Josiah's 621 BC religious reforms (2 Kings 22-23).
* It has been contended that Deuteronomy may be the book of the law prompting Josiah's reform (2 Kings 22:11).
* The address of Moses is really divided into three parts: (1) Moses' memories of Israel's journey (1:6--4:40); (2) Elaboration of the Horeb (Sinai) Covenant, promulgation of statutes, covenantal ratification rites, and sanctions (chs. 5-28); and (3) A covenant renewal which refers to what lies ahead in the future (chs. 29-30). The remaining chapters pick up the story from Numbers, reporting the concluding events of Moses' life.
* Central Themes: (1) Centralizing/unifying the revelation of Yahweh, especially the centralizing of worship in the Jerusalem Temple, for God is One; (2) Rejects self-glorification, since Israel's existence owes solely to Yahweh; (3) God does not forget promises made to the fathers, though His covenant is still offered to all people; and (4) Everything follows from the basic commandment of loving Yahweh with the whole of one's soul and might (6:4). We find in the book a typical Jewish tension between Yahweh's mercy or election and a conditional view of salvation dependent on Israel's achievement.
* Having rejected all forms of pagan superstition (vv. 9-14), the promise is that God will raise up another prophet after Moses (vv. 15-18).
* We are said to be accountable for not heeding a prophet's words or for being a false prophet (vv. 19-20).
3. Theological Insights (see Charts of the Major Theological Options)
* The nature of prophecy and why the church needs it should be explored. See Second Lesson, Advent 3.
* About the divine blessings associated with prophecy, the promise that God continues to give the church prophets (faithful and true teachers), John Calvin wrote:
Hence it follows that God, by a certain evidence of His presence, declares His favour toward us as often as He enlightens with the gifts of His Spirit, and raises up faithful and true teachers.
(Calvin's Commentaries, Vol. II/1, p. 438)
* John Wesley sees Christ as the promised prophet (Commentary on the Bible, p. 142).
* On grounds that the new prophet must bring a new word, and so cannot preach the law like Moses, Martin Luther concludes that this is a prophecy of Christ who brings the gospel. Moses is said to be a teacher of sin, wrath, and death (Luther's Works, Vol. 9, pp. 176-179).
* To the call to heed the prophet's words, Luther adds:
First and foremost, the prophet of whom Moses speaks here must be heard; that is, our salvation begins, not with any work of ours but with the hearing of the word of life… But when the heart is inwardly justified and at peace through faith in the Spirit, then outward actions soon follow in various ways.
(Ibid., p. 184)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* See First Lesson, Advent 3, for racial and gender imbalances in America.
* Polls indicate a definite breakdown of respect for those in authority. Only 1 in 10 Americans respect our congressmen, according to a 2008 Gallup poll consistent with findings in a 2010 Gallup poll. Clergy and college professors only had the respect of roughly 1 in 2 and doctors only garnered a little over 3 in 5.
* Our capitalist system demands expansion of markets, and this pressures us as consumers and participants in the system to seek more and more possessions but they never satisfy (Alain de Botton, Status Anxiety, esp. pp. 56-57, 196-197).
* The new American economy also demands flexibility, a dynamic that undermines traditional values (Richard Sennett, The Corrosion of Character).
* Regarding a decline in moral values, a 2009 Gallup poll noted that nearly one half of the public finds their observance to be poor. In 2008 71% of the public noted a decline.
* The presidential primary season will be heating up. Get a sense of which social issues are driving the discourse among the candidates and then use a search engine to obtain relevant statistics on them. Look for ways to be prophetic about these issues.
5. Gimmick
Note that the First Lesson reminds us of something many of us knew -- that after Moses, God raised up many successors, that the Old Testament is full of prophets, one after another. But raise the point if whether that has not all ended. Suggest that we do not need prophets in the twenty-first century.
6. Possible Sermon Moves and/or Stories/Examples
* Note that many Americans think prophets are a little crazy. (The George Eliot quote in the Possible Sermon Moves for Second Lesson, Advent 3, could be appropriate.) But the odd thing is that while most churches in Europe and America are stagnating, don't make much of prophecy, the churches of Africa and Pentecostal denominations here in the West are still growing and still have prophets (Philip Jenkins, The Next Christendom: The Coming of Global Christianity). Does it say something about the church's continuing need for prophecy that the church must never be without prophets?
* If we understand the background for our lesson, we may begin to appreciate that times haven't changed that much after all, that our circumstances are not all that different from the Hebrews Moses was addressing, so that we still need prophets just like they did.
* Moses was giving his farewell address to the Hebrew people in our lesson. The time of wandering in the wilderness after the escape from Egypt was coming to an end (Deuteronomy 1:1-8). There is always an anxiety when you face an unknown future, particularly when there has been so much aimless wandering in the immediate past.
* Note parallels to present social dynamics in America. Cite social analyses above in Socio-Economic, Political, Psychological, and Scientific Insights. The nature of capitalism has launched Americans into mad quests for self-fulfillment, projects that cannot ultimately satisfy. For just as the system demands expansion of the markets, so we will never be content, always wanting more "goodies."
* Blaise Pascal well described our condition:
Since our nature makes us unhappy whatever our state, our desire(s) depict for us a happy state, because they link the state in which we are with the pleasures of that in which we are not. Even if we did attain these pleasures, that would not make us happy, because we should have new desires appropriate to this new state.
(Pensees, p. 238)
* Like the ancient Hebrews we are never content with our circumstances, but are aimlessly wandering. God's word to them is a word with power to us.
* In our lesson we hear God's promise that He would not leave the people without a prophet, that He would raise up someone like Moses after Moses had departed (vv. 15-18). These prophets, we are told later, would speak in the Name of the Lord (v. 19). In the midst of the aimless wanderings, the Hebrews needed to hear the voice of authority.
* Americans need the voice of authority today. We need it because our mad chase for "more" is a quest for self-fulfillment in which traditional values and authority no longer matter as much as "me." Cite statistics above in Socio-Economic, Political, Psychological, and Scientific Insights on the breakdown of respect for authority figures and of traditional morality.
* As authorities have come to count less and less we become more miserable in our newfound "freedom." Without the presence of authoritative limits, the human personality falls in bondage to blind desires (Christopher Lasch, The Culture of Narcissism, esp. p. 343).
* Our lesson promises that God has not abandoned us in our need for authoritative voices. The prophets, authoritative teachers, will always be provided by God. Use the quote by Calvin in Theological Insights.
* What word do we hear from the prophets, from those God promises to raise up for us? Provide the information and quotations from Theological Insights of Second Lesson, Advent 3. Prophets point to Christ, authoritatively interpret scripture, and also condemn injustices and other social trends contrary to God's will. They condemn our failure to heed authority and waywardness regarding traditional moral values. How good it is that we are never without prophets. (Make this phrase a mantra, repeating it again and again after each closing section.)
* Sometimes references to future prophets like in this lesson may direct us to Christ (see Theological Insights [esp. the quote by Luther] above). How good it is that we are never without prophets!
* The message of the prophet is that all the negative social dynamics of defining who you are by what you own (and all the injustices that go with it) lie and must be critiqued! Jesus sets us free, free from that bondage that our works and what we do or own do not make us who we are. What a word of affirmation and peace Jesus fills the emptiness of our eternal quest for self-fulfillment with things. How good it is that we are never without prophets. Ask the congregation if they will listen.
* Note again how miserable we are as we chase after the good times and the latest passing pleasure. Owning a lot, having thrills, doesn't make you happy over the long haul. Our gracious and merciful God (Psalm 11:9) keeps sending us prophets who speak His authoritative word of freedom, health, and justice. Ask if we will listen. The prophetic word releases us from the aimless treadmill of the mad quest for self-fulfillment. Submission to the legitimate claims of such God-ordained authority liberates us from ourselves and our passions to an awareness that there is something bigger and more important in life than ourselves -- things like society, posterity, heritage, and values. How good it is that we are never without prophets.
7. Wrap-Up
Note that God has the authority to overcome the sense of aimlessness we may feel about life, the mad quest for self-fulfillment that capitalist society tries to launch us into. But the prophets, and especially in directing us to Jesus, fill our lives up with meaning and with opportunities to do meaningful things. Oh, how good it is that we are never without prophets!
Sermon Text and Title
"How to Be Prophetic"
1 Corinthians 8:1-13
1. Theological Aim of the Sermon and Strategy
To exhort prophetic living (Sanctification), making clear that such a lifestyle includes freedom and love for the weak.
2. Exegesis (see Introduction to Selected Books of the Bible)
* Paul addressed the question of whether Christians may eat food consecrated to an idol. It was apparently common for Christians to hold banquets in pagan temples. He urges we deal with the question more with love than with knowledge which puffs up (vv. 1-2).
* We are truly blessed when God knows us (v. 3).
* Paul extrapolates that eating such food is not problematic, because there are no other gods, just the One Father from whom all things exist (vv. 4-6).
* But since not all Christians have this knowledge, as some think food has been desecrated when consecrated to so-called idols (v. 7), Paul asserts that food is not a problem for our relationship with God (v. 8).
* He proceeds to urge that such liberty not be made a stumbling block for the weak (v. 9). Paul does not want believers without this knowledge to be tempted (vv. 10-11).
* He would prefer that those with this knowledge not eat meat if it causes other Christians to fall (v. 13).
3. Theological Insights (see Charts of the Major Theological Options)
* The nature of prophecy and why the church can do it (Sanctification) should be explored. For more on prophecy, see Second Lesson, Advent 3.
* The text focuses on freedom from the law (Justification and Sanctification) and the role of love for the weak in exercising that freedom. The prophet needs to keep these themes in mind when pointing to Christ and/or critiquing injustice. For references to freedom from the law, see Second Lesson, Epiphany 2.
This is a freedom that leads to joy. Martin Luther explains it this way in one of his sermons:
Therefore such a believer is so filled with joy and happiness that he does not allow himself to be terrified by any creature and is the master of all things… he is afraid of nothing that might happen to him.
(quotation in Paul Althaus, The Theology of Martin Luther, p. 111)
Martin Luther offers another thoughtful reflection on how freedom leads to love:
He [the Christian] ought to think: "Although I am an unworthy and condemned man, my God has given me in Christ all the riches of righteousness and salvation without any merit on my part… Why should I not therefore freely, joyfully, with all my heart, and with an eager will do all things which I know are pleasing and acceptable to such a Father who has overwhelmed with His inestimable riches? I will therefore give myself as a Christ to my neighbor, just as Christ offered himself for me; I will do nothing in this life except what I see is necessary, profitable, and salutary to my neighbor, since through faith I have an abundance of all good things in Christ."
(Luther's Works, Vol. 31, p. 367)
Reflections by Dietrich Bonhoeffer on Christian freedom are also most relevant:
Because to be free… means to be free from ourselves, from our untruth, in which it seems as if I alone were there, as if I were the center of the world… to be free from myself in order to be for others. God's truth alone allows me to see others. It directs my attention, bent in on myself, to what is beyond and shows me the other person.
(A Testament to Freedom, p. 217)
* Regarding the text's reference to knowledge puffing us up, John Calvin wrote:
We must, therefore, lay it down as a settled principle, that knowledge is good in itself; but as piety is its only foundation, it becomes empty and useless in wicked men: as love is its true seasoning, where that is wanting it is tasteless.
(Calvin's Commentaries, Vol. X/1, pp. 273-274)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* See First Lesson, Advent 3, for racial and gender imbalances in America.
* See First Lesson on data relevant for the presidential primaries.
* Legalism plagues American religious views. A 2001 Barna Research Group poll found that 7 in 10 Americans believed that one must do works in order to be saved. There is little evidence that much has changed in the past decade in regard to this issue.
5. Gimmick
Declare to the congregation loudly and enthusiastically: We need a church full of prophets! Then pause.
6. Possible Sermon Moves and/or Stories/Examples
* Martin Luther King Jr. told us why we need prophets and prophecy:
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 so burn that prophets will rise up saying, "Thus said 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)
* Prophecy on Dr. King's grounds is a word about freedom. But we don't need such a word today, you might say, what with a black president. Racism and the emphasis on freedom that characterized the Civil Rights Movement are no longer problems.
* Cite the contrasting data on racial disparities and the legalism (ignorance of Christian freedom) noted above in Socio-Economic, Political, Psychological, and Scientific Insights.
* Though we don't usually think of him as a prophet, Paul was a prophet in our Second Lesson today. He was taking on the Jewish Christians in Corinth, condemning one of their social distortions, in the name of freedom. We need to take up that challenge.
* Review the historical background on 1 Corinthians and the first four bullet points above in Exegesis. Emphasize the Pauline teaching of Justification by grace, apart from works of the law (Galatians 3:6-14).
* We need to deliver this word of freedom to America, maybe even to ourselves. Note again that most Americans, even in our denomination, believe you are saved by your works. (The percentages noted above pertain in most mainline Protestant denominations [Google "Barna," for user's denomination statistics].) Consequently this message of salvation without works may be new to the majority of the congregation in which the sermon is given. Therefore, it is wise to stress this point in several ways. For another biblical text to convince the flock of this teaching, consider Ephesians 2:8-9.
* This is a freeing word that provides comfort and joy. To be free from the need to perform in order to be deemed worthy and valuable produces peace and confidence. To be free from the Law is like being home with one's loved ones (where we are entirely, unconditionally accepted) rather than spending time on the job with a boss who is constantly evaluating you, evaluations that could make the difference in your continued employment. Use the first Luther quotation in Theological Insights above. We all need to be prophets in delivering this message.
* Paul was worried about possible abuse of freedom (vv. 9, 13). John Calvin urged the faithful to forget the use of freedom, that having it demands its use (Calvin's Commentaries, Vol. XX/1, p. 216). This seems to be in line with Martin Luther King Jr.'s thinking, as for him prophecy and freedom are ultimately tied up with justice for African Americans and others who have been marginalized. Remind the congregation of continuing racial disparities (data above). We need prophets of freedom.
* Paul's and our message of freedom address these sensitive social issues. Use and elaborate on the last quotation by Luther and the quotation by Bonhoeffer above in Theological Insights. Note that prophets of freedom care about the weak and disenfranchised, those not fully included in the establishment like the majority of members of minority groups. Do this by highlighting Paul's concern with the weak (vv. 9, 13). We need a church full of folks ready to deliver that prophetic message and live it.
7. Wrap-Up
Conclude by noting that Jesus and Paul are looking for a church full of prophets. America needs prophets. There is no need any longer to live with fear or feel we must prove ourselves. We are already free, off the treadmill of lives dedicated to proving ourselves. That treadmill is no more. The prophetic word of Christ tears it down. The freedom we have is an opportunity to make a difference to our neighbors and our posterity. Free from ourselves, filled with Jesus' good things, prophets like us have the time and plenty of goodies to give away to others. That is the prophetic word of freedom and God's love! Believe it: Paul and we are the prophets God promised Moses (in our First Lesson [Deuteronomy 18:18]). Instruct the heavens to go and prophesy.
Sermon Text and Title
"The Voice of Authority"
Mark 1:21-28
1. Theological Aim of the Sermon and Strategy
To affirm the authority that Jesus has, an authority that can overcome our aimless wandering for meaning in life and our fear of death.
2. Exegesis (see Introduction to Selected Books of the Bible)
* In Capernaum, a significant town on the northwest shore of the Sea of Galilee, at the outset of Jesus' ministry, He demonstrates His authority through teaching and healing.
* While in the synagogue Jesus taught (didasko). This astounds auditors, because He taught with such authority (vv. 21-22). Mark underlines this authority by only attributing "teaching" to Jesus, while John the Baptist and others around Jesus only "preached" (kerusso) (1:14; 3:14; 6:12). The astonishment of the crowd is a common response to Jesus (vv. 21, 27; 6:2; 7:37; 11:18).
* The man with an unclean spirit who encounters Jesus (v. 23) was suffering from some form of illness. This implies that illness is not God's will.
* The man (and the demons in him) angrily calls out Jesus' name. (In the ancient world to know another's name was to have power over him.) He identifies Him as "the Holy One of God" (v. 24), an ancient title found only in the New Testament in John 6:69 as a messianic title. The point is that Jesus' authority is even recognized by those outside faith (9:38; 15:12, 32, 39).
* Jesus rebukes the spirit possessing the man to leave Him alone (v. 25). This is a typical formula for ancient exorcisms. The departing spirit leaves the man with a loud cry (v. 26), indicating a real struggle between Jesus and the forces of evil.
* The crowd is amazed by this, noting the authority Jesus has as a teacher and His command of unclean spirits (v. 27).
* Jesus' fame begins to spread (v. 28).
3. Theological Insights (see Charts of the Major Theological Options)
* The text raises the issue of the authority of the word of God (Jesus Christ) to overcome all fears, doubts, and aimless wanderings.
* Augustine offers reflection on how divine authority must overrule our perceptions:
If we are told on divine authority about the past or the future of any created thing we are to believe it without any hesitation. No doubt some of this was past before we could have perceived it. Some of it has not yet reached our senses. Nevertheless we are to believe it….
(Augustine: Earlier Writings, p. 206)
* In connection with the word's authority defying our senses, see Luther's references to God's hiddenness in Theological Insights for the First Lesson, Epiphany 2.
* What commands our attention is the authoritative character of God's love, which has its way with us, Augustine speaks to this issue:
Now "the love of God" is said to be shed abroad in our hearts, not because He loves us, but because He makes us lovers of Himself.
(Nicene and Post-Nicene Fathers, First Series, Vol. 5, p. 108)
* Martin Luther made similar points regarding the authoritative, compelling character of the love of God:
God Himself is Love, and His being is nothing but pure love. Therefore if anyone wanted to draw and picture God in a telling way, he would have to draw a picture that showed nothing but love, as though the divine nature were nothing but an intense fire and fervor of a love that has filled heaven and earth.
(What Luther Says, p. 819)
Also see the quotation above by Luther in Theological Insights for the Second Lesson.
4. Socio-Economic, Political, Psychological, and Scientific Insights
* Regarding a decline in respect for authority, see the second bullet point in Socio-Economic, Political, Psychological, and Scientific Insights for the First Lesson.
* A 2008 Pew Forum poll found that 1 in 4 Americans do not believe in life after death. There was nothing in the poll to indicate the strength of belief of the 3 of 4 who do express openness to eternal life.
5. Gimmick
Just say the word "authority." Note that it is a word not much said these days. Yet it is a word most people understand. Illustrate. Note that hoodlums and gangsters get in trouble with the authorities; politicians have authority; we pay attention to those we believe have authority. Define authority.
6. Possible Sermon Moves and/or Stories/Examples
* Note that the Gospel Lesson talks about Jesus' authority, even though it is not a word many of us associate with Jesus. But the fact that Mark told this story about Jesus' authority early in his gospel shows he thought it was important to see Jesus this way.
* What kind of authority does Jesus have? Why is that important?
* Tell the story of the gospel in a "You Are There" mode. Talk about it being a sticky summer day in Capernaum, like it always was hot and sticky. But since it was Saturday, the Sabbath, you and your family had to get to synagogue for worship.
* Seems that on the way you meet some friends with big news. Seems that Jonah Bar-Simon's wife Naomi had just given birth to twins, and the whole town was up in arms about the blessed event. News like that led to a delay in getting to synagogue.
* Quietly you sneak in after worship has begun. Strange things are happening. In the front with the rabbis there is a strange guy with a beard, but not dressed like any rabbi you had ever seen. Looked more like a working man, a carpenter or tentmaker. But you are impressed with His knowledge of the Hebrew Bible, quoting passages like "big-shot" rabbis from Jerusalem. He also exudes a confidence, an authority that what He says is absolutely right.
* Then crazy Andrew starts screaming like a loon. He gets screaming fits all the time. No business walking the streets. They should have put him away years ago.
Then Andrew starts calling out the Name of the stranger. He must really be off his rocker this time. But then the stranger says something to him. There is a loud scream. Then silence. After a while Andrew calms down. Looks all right. Normal. The stranger did something to him. Hard to believe that stranger could preach so well and also help crazy Andrew. Just amazing.
* Proceed with a second story about a cold (or dreary) January day in the town where the sermon is delivered. Been a month since Christmas and the present Uncle Harvey gave you must be exchanged. But it is nothing but a hassle! Sales clerks give you the runaround all morning, insisting this is not a matter of their department or that exchanges are something they can't do.
Finally you get to a pleasant-looking young store manager. He exudes care, is a listener. Smiles agreeably but when you finish making your request he responds: "Golly, I'd really like to help you." (He seems sincere.) "But I just don't have any power when it comes to exchanges like yours. I just haven't got the authority." It's experiences like that that have undermined Americans' respect for authority and authority figures. (See the second bullet point in Socio-Economic, Political, Psychological, and Scientific Insights, Second Lesson.)
* Two stories: One a loose retelling of the gospel. The second a story of something that has happened to us from time to time. All of us have encountered people who would like to help, but couldn't because they did not have the clout.
Difference between the two stories? Jesus had the authority and used it. But too often we Christians confuse these stories, confusing Jesus with the polite sales manager who did not have authority. Like the people in the Gospel story today, we are amazed (v. 27). But we don't help spread the story and think of Jesus as having clout (v. 28). We are not quite sure that Jesus has the authority to make a difference in our lives.
* Why not? Call it our sin and lack of faith. But authority figures are hard to accept for Americans (see statistics above). We are also so caught up in the dynamics of our capitalist treadmill, the need to make it in society, to prove ourselves. (Develop the third bullet point of Socio-Economic, Political, Psychological, and Scientific Insights of the First Lesson.)
* Another way in which we wonder about Jesus' authority relates to fear of death and what is in store for us. Note the skepticism of many Americans noted in Socio-Economic, Political, Psychological, and Scientific Insights. We want to believe Jesus but are not quite sure he has the authority to pull it off.
* Ask if you are the only one in the congregation who has had doubts about whether Jesus can pull off the things God promises. Pause. What kind of authority does Jesus have? Use the first quote from Augustine above in Theological Insights.
* Ask again about the nature of Jesus' authority. It is the power of His love for us. Use the second quote by Augustine and the one by Luther above in Theological Insights. Emphasize the intensity and power of God's love, how it has its way with us. His burning love sets us on fire with love for others.
7. Wrap-Up
Jesus' burning love has the authority to overcome fear of death and uncertainty about eternal life. This burning, authoritative love can get us off the treadmill of needing to prove ourselves, of needing to obtain more "things." God's love fills us with meaning and opportunities to do important things.
Jesus has the authority, the power, to help us through the challenges of life, by reminding us that in all we do, God loves us. To believe in Jesus Christ is to believe that he really does have the authority to help you. The message of the Gospel Lesson is simply this: Jesus is not like that well-meaning but powerless sales manager. He is the Lord of your life who has the authority to do what He says he will, the authority to give you a love that makes a difference.
