Proper 14 / Pentecost 11 / Ordinary Time 19
Preaching
Lectionary Preaching Workbook
Series IX, Cycle B
Theme of the Day
United in the grace of Christ.
Collect of the Day
After recognizing Christ as the true bread that gives life, we pray for this bread that He may live in us and that we may live as His body in the world. Justification (as Intimate Union), Sanctification, and church are emphasized.
Psalm of the Day
Psalm 130
See Pentecost 3.
or Psalm 34:1-8
* A thanksgiving for deliverance from trouble, attributed to David when he feigned madness before Abimelich so that he drove him out. There is also an instructional and didactic agenda.
* The Psalm is acrostic.
* Begins with a hymn of praise (vv. 1-3).
* The Psalmist accounts his seeking the Lord and God's goodness in delivering him (vv. 4, 6).
* The same faith is commended to the congregation. The Lord's goodness is extolled, and the happiness of the faithful is noted (vv. 7-8).
Sermon Text and Title
"The Immeasurable Mercy of God"
2 Samuel 18:5-9, 15, 31-33
1. Theological Aim of the Sermon and Strategy
To tell the story of David's compassion to Absalom despite his son's betrayal, helping us appreciate our own betrayals (Sin and Social Ethics) and God's astonishing compassion to us (Justification by Grace), binding us to those whom we have betrayed (Sanctification).
2. Exegesis (see Introduction to Selected Books of the Bible)
* An account of the Battle of the Forest of Ephraim and David's army's triumph over the forces of his rebellious son Absalom (vv. 5-8), Absalom's death (vv. 9, 15), and David's grief (vv. 31-33).
* David instructs his military leaders to deal gently with Absalom (v. 5).
* David's army routs Absalom's forces (largely assembled with support from the northern tribes of Israel [15:9-12]) (vv. 6-8). Absalom's head was caught in an oak and left hanging (v. 9). The lesson omits the ethical struggles of David's captain Joab, who finally thrusts spears at Absalom (vv. 10-14). Eventually, his armor-bearers kill Absalom (v. 15).
* The lesson omits the burial of Absalom and the desire of Ahimaaz (the son of a priest) to inform David of the outcome. Joab had chosen a Cushite (a black man from Africa) as his emissary (vv. 16-30).
3. Theological Insights (see Charts of the Major Theological Options)
* A story of compassion suggesting God's compassion (Justification by Grace). Sin (esp. our betrayal of those who belong to us and our nation [Social Ethics]) and Sanctification are also relevant topics.
* John Wesley sees in David's desire that Absalom receive mercy a type of the immeasurable mercy of the true King of Israel (Jesus) (Commentary on the Bible, p. 203).
* Martin Luther offered several comments about the profound character of God's love (reflected partially in David's love of his wayward son): "Our Lord God must be a devout man to be able to love knaves. I can't do it, although I am myself a knave" (Luther's Works, Vol. 54, p. 32).
Our heart is much too limited to be able to grasp the scope of this great blessing. For such is its magnitude that if anyone were able to comprehend it… if we had a full understanding of this love of God for men, a joy so great would come to us from this recognition that we would promptly die because of it. From this we see how great our feebleness is, how great our torpor, since few taste, I do not say, this ocean, but scarcely a few drops of this immense joy.
(What Luther Says, p. 821)
* Also consider the quotations by Bernard of Clairvaux in the Wrap-Up of the Gospel, Good Friday, and by Julian of Norwich in the next-to-last bullet point of Theological Insights for the First Lesson, Pentecost 10.
4. Socio-Economic, Political, Psychological, and Scientific Insights
* See the data in this section for the Second Lesson, Pentecost 10.
* For statistics on some of the groups whom Americans have betrayed, see this section for the Gospel, Pentecost 9; and the first bullet point in this section for the First Lesson, Advent 3.
* The choice of an Ethiopian slave (a Cushite) to inform David of the outcome of the battle and of Absalom's fate (vv. 21, 31-32) is another example of the black presence in the Bible.
5. Gimmick
David had been betrayed -- like we have betrayed others.
6. Possible Sermon Moves and/or Stories/Examples
* The ultimate betrayal: A son, Absalom, had initiated military action against his father, a civil war, which ultimately failed (ch. 15ff). In our lesson today we learn of the outcome of the revolt of the northern tribes of Israel led by David's son Absalom, how it ultimately failed at the battle in the forest of Ephraim (on the east side of the Jordan River to the north of Jerusalem) (vv. 6-8) and of Absalom's death (vv. 9, 15).
* What good news! The evil, betraying son of the king got what he deserved! Oh, but it isn't what David wanted. The Bible says he mourned for his lost son (v. 33). And even before that he had reportedly urged his army commanders to deal gently with his son (v. 5).
* Think of it: David had been betrayed, and yet he still had room for forgiveness and mercy! Ask the congregation if they could have done it. Suggest you are not sure you could have found that much forgiveness in your heart.
* It really is as Victorian-era English poet William Blake once put it: "Where mercy, love, and pity dwell, there God is dwelling too."
* The sort of forgiveness David showed was a sort of figure of (or pointer to) God's fantastic, immeasurable mercy. This makes sense when we keep in mind how David was the ancestor of Jesus, so that his display of mercy is suggestive of Jesus' style.
Blake's point seems to be that the kind of mercy and forgiveness David displayed wasn't something he could do as a human being, with all our hang-ups and tendency to bear grudges. Only because and when God is involved in human interactions (by grace) can mercy, love, pity, and forgiveness happen.
* Immeasurable mercy: That's God's thing. Cite the quotations provided or noted in the second and third bullet points of Theological Insights.
* It's almost impossible to understand how great the immeasurable mercy of God is, how tender our Lord is with us. It is like energy that can rouse a heart turned into a rock with hatred.
* Martin Luther is right. The Lord must be awfully devout to put up with knaves like us. And we are knaves (dictionary definition: dishonest, deceitful rascals). Yes, we are. We are just like Abaslom, betraying those closest to us -- our fellow countrymen/women.
* We have betrayed the poor with our economic policies, wanton materialism, consumption patterns, and determination to keep taxes low so welfare costs stay down. And we've stood silent while most Hispanics and African Americans continue to be discriminated against in the job market. We've also contributed to the situation by our "buy it now and pay it later" attitudes. For data, follow the leads in the second bullet point of Socio-Economic, Political, Psychological, and Scientific Insights.
* We surely are knaves, no better than Absalom. We don't want to believe that about ourselves. Americans like to think of themselves as basically good people (see the first bullet point of Socio-Economic, Political, Psychological, and Scientific Insights). But aren't we worse than Absalom? After all we betrayed God and killed his Son. (He died for us.) The more we see ourselves in Absalom's actions, the more our faith is enhanced, as we'll see the need for God's mercy.
* Overcome by that wonderful forgiving love, the more likely it is that we may start feeling bound to those we betrayed and start doing something for the poor and racial minorities in our land (consider the third bullet points in Theological Insights for the Second Lesson and for the Gospel).
7. Wrap-Up
How good it is to have a God like ours, a God who doesn't just say He loves us but puts it on the line for us -- on the Cross. Like Absalom we have surely all betrayed our (heavenly) Father, but in His immeasurable mercy He keeps coming back after us, keeps chasing us down. It really is amazing how God can love knaves like us. His forgiving love really is as immense as an ocean, and we just enjoy a few drops at a time (see last quote by Luther in Theological Insights). Invite the congregation to jump into that vast ocean of mercy the next time they engage in betrayal or like David get betrayed. It happens all the time, but the mercy of God never runs dry. Be careful, though. When you get connected to that forgiving love it can change you.
Sermon Text and Title
"You Are Forgiven! Go and Sin No More"
Ephesians 4:25--5:2
1. Theological Aim of the Sermon and Strategy
To proclaim forgiveness (Justification by Grace) and to portray Sanctification (Christian life) as spontaneously following from it.
2. Exegesis (see Introduction to Selected Books of the Bible)
* An appeal to renounce pagan ways (begun earlier in ch. 4 [v. 17]).
* Among the behaviors exhorted include speaking truth, not letting the sun go down on one's anger, not making room for the devil, working honestly so as to share with the poor, and only talking constructively about what builds up (4:25-29).
* Other behaviors exhorted include putting away all bitterness, wrangling, and slander, while being kind and forgiving as God in Christ forgave us (4:31-32a).
* Readers are urged not to grieve the Holy Spirit, with which the faithful have been marked as a seal (4:30).
* Forgiveness through God in Christ is proclaimed (4:32b). But we are exhorted to imitate God, to love as Christ loved us in offering a sacrifice to God (5:1-2).
3. Theological Insights (see Charts of the Major Theological Options)
* Justification by Grace and its impact on the Christian life (Sanctification), along with in turn the proclamation of forgiveness, for all fall short of some behaviors that are dominant themes in the lesson.
* Of God's forgiving love expressed in this text Martin Luther noted: "In addition to showering upon us both temporal and eternal blessings He [God] has given His own self; He has completely poured out Himself for us, with all He is, with all He has, with all He does…" (Complete Sermons, Vol. 4/1, p. 151).
* Preaching on this text regarding the new life given in Christ Luther also proclaimed:
They [Christians] thus enter again into their former relation and into the true paradise of perfect harmony with God and of justification; they are comforted by His grace. Accordingly they are disposed to lead a godly life in harmony with God's commandments and to resist ungodly lusts and ways.
(Complete Sermons, Vol. 4/2, p. 310)
* Citing how glorious it is to live the Christian life he added:
It is a grand thing to be a Christian, who, as has been stated, is a new man created after God and a true image of God, wherein God Himself desires to be reflected. Therefore, whatever a good Christian does, or whatever evil he does, either honors or dishonors God's name.
(Ibid., p. 315)
* Medieval mystic Catherine of Siena explained how God's love leads us to follow His way:
O eternal God… You consume whatever sin and selfishness you find in the soul. Yet your consuming does not distress the soul that fattens her with insatiable love, for though you satisfy her she is never sated but longs for you constantly. The more she possesses you the more she seeks you, and the more she seeks and desires you the more she finds and enjoys you, high eternal fire, abyss of charity!
(In Her Words, p. 200)
* Preaching the text, John Chrysostom made a similar point:
Dost thou call God "Father," and yet revile? No, these are not works of the Son of God. These are very far from Him. The work of the Son of God was to forgive His enemies, to pray for them that crucified Him, to shed His blood for them that hated Him.
(Nicene and Post-Nicene Fathers, First Series, Vol. 13, p. 120)
* About not grieving the Holy Spirit (v. 30), John Calvin urges that we "Endeavor that the Holy Spirit may dwell cheerfully with you…" (Calvin's Commentaries, Vol. XXI/1, p. 301).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* Follow the leads given in the First Lesson.
* Research by social anthropologists and neurochemists has revealed that religious activities result in both the pleasant stimulation of feelings and also social cohesion (Nicholas Wade, The Faith Instinct, pp. 79-81).
5. Gimmick
Ever been bitter, argumentative, inclined to gossip and tear down, lied, not forgiven? Paul says knock it off (but you'll need the grace of God to do it).
6. Possible Sermon Moves and/or Stories/Examples
* How grudging we are. We begrudge the poor, blame their poverty on their allegedly bad work ethic, and begrudge them the pittance they get on welfare. (Follow up the leads given in Socio-Economic, Political, Psychological, and Scientific Insights for the First Lesson.) And then we go to bed angry with what the creeps did to us that day or days ago. How often the sunset sees our unresolved anger and grudges. But even though we know it's wrong, we keep on doing those things.
* At first glance we Americans (even Christians) are not likely to resonate much with Paul's advice that God's forgiveness takes care of all these matters. We tend to think of Christianity in terms of dos and don'ts. (To consider the relevant data, see the first bullet point in Socio-Economic, Political, Psychological, and Scientific Insights.) There's a concern about cheap grace that too much attention to God's love leads to lowering the behavioral standards.
* To that I say, let's take a look at the data. Most Americans don't believe in too much grace in the church. Most of us say that you've gotta do works to get saved and that spirituality is about obeying the Bible's commands (see the leads given in Socio-Economic, Political, Psychological, and Scientific Insights for the First Lesson). And doing it that way hasn't eliminated gossip, lying, anger you take to bed, slander, and all the rest. On the other hand, look at the beautiful things that happened in South Africa, where a nonviolent movement based on forgiveness (forgiveness of the proponent of apartheid) brought the black majority to power. Desmond Tutu, a leader in the movement said it well: Without forgiveness, there's no future.
* In essence, Bishop Tutu tells us what Paul said. You can't start again and you can't talk about sinning no more without forgiveness. It is forgiveness, the forgiveness of God that brings us together in love.
* Common sense: A child who never forgives a bad upbringing never reconciles with her parents, and so never gets over the hurts of rejection. A spouse who does not forgive a cheating mate has no chance of seeing the relationship healed.
* Forgiveness starts it all. And nobody can forgive like God, because He's the One who's been offended by our anger, gossip, lying, and not forgiving. So if He forgives us, it seems to wipe the slate clean (just like Bishop Tutu said).
* God is certainly full of forgiveness, a forgiveness that makes us certain we are forgiven. Use the quote by Martin Luther in the second bullet point of Theological Insights. We have a God who completely poured Himself out for us!
* This is a forgiving love that changes people. Cite the third and fifth bullet points of Theological Insights. Comforted by God's grace, we become disposed to lead godly lives. References in our lesson to avoiding sin are not exhortations or directions, but descriptions of what we will want to do. The insatiable love of God burns up our sin, Catherine of Siena says, fattening us with a love that makes us long for the love of God.
* There is even some interesting scientific and social scientific data that supports Paul's formula for doing good and overcoming our sin. Cite the second bullet point of Socio-Economic, Political, Psychological, and Scientific Insights demonstrating that religious activities result in pleasant stimulation of feelings and also social cohesion. Engagement in worship of the forgiving God, in meditation on Him leads to behavior that is more conducive to sound social relationships, honesty, hard work, kindness, encouraging speech, tenderheartedness, and forgiveness (the very behaviors Paul encourages [vv. 28-31]).
* Forgiveness, it seems, makes us more sociable. And so it is that God's forgiving grace unites us with God and others.
7. Wrap-Up
Congregation: Yes, we've blown it; we gossip, lie, take our anger to bed, slander, try to cut the shady deal, and don't even give a darn about the poor. But the God of love forgives -- exposes us to a love that makes those activities a lot less attractive, a lot less likely to happen. You are forgiven; believe it; sin is less likely to have its way with us.
Sermon Text and Title
"Looking for Some Strength? Eat Up!"
John 6:35, 41-51
1. Theological Aim of the Sermon and Strategy
To proclaim how Christ's presence in our lives (Christology, Justification by Grace) and the Sacraments (construed in terms of being born again and the real presence of Christ) strengthen us in facing everyday life (Sanctification).
2. Exegesis (see Introduction to Selected Books of the Bible)
* The text begins again with Jesus' identification of Himself as the bread of life, that whoever comes to Him will never hunger or thirst (v. 35).
* Several verses not included in the lesson follow in which Jesus assures hearers that everything the Father gives Him will come and that He will never drive away those who come, for God's will is that He should lose nothing but raise it up on the last day (vv. 36-40). Jews then protest His identification of Himself as the bread that came down from heaven, for He is just the son of Joseph (vv. 41-42).
* Jesus warns against such complaining, noting that none can come to Him unless drawn by the Father (vv. 43-44). As implied in verse 37, faith is God's work.
* His response continues; all are taught by God, so that everyone who has learned from the Father comes to Jesus, for He alone is the One who has seen the Father (vv. 45-46). Jesus proceeds to assert again that He is the bread of life and that the Jewish ancestors eating manna in the wilderness still died but that those eating His bread have eternal life. This bread given for the life of the world is His flesh (vv. 48-51).
3. Theological Insights (see Charts of the Major Theological Options)
* Christology (Jesus' relation to the Father as the only source of knowing God) as well as a stress on Justification by Grace and the Spirit (since it is only by God's action that we come to Him) are the dominant themes. It is also necessary to refer to the impact of the Sacraments (born again in baptism and real presence) on everyday life.
* John Calvin sees ways in which we reject Jesus like the Jews did:
We, too, sin daily in both of these ways. First, it is a great hindrance to us, that it is only with carnal eyes that we behold Christ; and this is the reason why we perceive in Him nothing magnificent, for by our sinful views we pervert all that belongs to Him and to His doctrine, so unskillful are we to profit by them, or to view them in the proper light. Secondly, not satisfied with this, we adopt many false imaginations, which produce a contempt of the gospel.
(Calvin's Commentaries, Vol. XVII/2, p. 256)
* Martin Luther makes a similar point regarding that none can come to faith unless drawn by the Father: "Here all men must confess their incapacity and inability to do good. Should one imagine he is able to do anything good of his own strength, he does no less than make Christ the Lord a liar…" (Complete Sermons, Vol. 2/1, pp. 397-398).
* Other times when Luther stressed that we can only know God through Christ follow:
… Christ rejects all those who would ascend to heaven without him. He also condemns those who turn their hearts away from his lips, who go in search of something special, who try to fathom it with their reason, and who wait for the Father to speak to them.
(Luther's Works, Vol. 23, pp. 93-94)
[Many people] all search for God in heaven in other ways. But they will not find Him, for He will not be found except in Christ alone. You will not encounter Him elsewhere.
(Ibid., p. 117)
* In another context the Reformer makes a similar point: "For I will admit that Christ is wiser than my reason is or I am. Give honor to Him who is speaking here and let Him be wiser than you" (Luther's Works, Vol. 23, p. 80). He adds that the Holy Spirit stands by to keep us from stumbling and remaining in error (Ibid., p. 83).
* Luther also reflects on how it is that Christ draws us (v. 44):
When God draws us, He is not like a hangman who drags a thief up the ladder to the gallows; but He allures and coaxes us in a friendly fashion, as a kind man attracts people by his amiability and cordiality, and everyone willingly goes to Him.
(Ibid., p. 86)
* The Reformer then proceeds to comment on the joy of Christian living: "Therefore, a Christian life is a life of bliss and joy. Christ's yoke is easy and sweet…" (Complete Sermons, Vol. 2/1, p. 402).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* A 2010 Associated Press -- GFK poll found 46% of the American public are suffering stress (much of it debt-related).
5. Gimmick
Sometimes life feels like you're on a treadmill, doesn't it? You keep running and running, and it gets you nowhere. The jobs get done (sometimes), but there's no satisfaction in it. Just hustle, hustle, and hustle. Consider using the statistics cited in Socio-Economic, Political, Psychological, and Scientific Insights.
6. Possible Sermon Moves and/or Stories/Examples
* We are living much like nineteenth-century journalist Margaret Fuller accused us: "Men for the sake of living forget to live."
* How do we find strength to cope with the hassles of life? We need energy, strength. But it's hard to find strength and energy when life seems aimless. We need meaning in life, a guide. There are no two ways about it: We need God in our everyday lives.
* Our Gospel Lesson gives some guidance about where and how to find the strength we need to go on with life, how to find the kind of intimate fellowship with God in Christ to make it through.
* Jesus had been in dialogue with a group of people about his ministry and what should be made of it. Jesus says that He is the bread of life and that whoever comes to and believes in Him will never hunger and thirst (v. 35).
* This was too much for many of the Jews who protest His preposterous claims, for they know His father and mother. This Jesus can't be as special as He says He is, they protest (vv. 41-42).
* Jesus even went further in claiming His indispensability. He claimed that everything God taught and did points to Jesus. And that was quite natural, He claimed, because He alone is in direct communication with God (vv. 43-46). Consider the quotations in the fourth bullet point of Theological Insights.
* Jesus then reiterated that He is the bread of life (v. 48), the living bread who gives eternal life (v. 51).
* What does it mean to identify Jesus as the bread of life? Note how we touched on this a little last week. (If you did not preach on the Gospel for Pentecost 10, disregard these and other references to the previous week's sermon.)
* Bread is essential for nourishment and energy. The great guru of American manners Emily Post stated plainly what the role of bread is in our diets: "Bread is like dressed hats and shoes -- in other words essential!" Burt Lancaster once joined her in a similar assessment: "I judge a restaurant by the bread…."
* When Jesus says He's the bread of life, He is saying in another way that He is the centerpiece of our spirituality, without whom our faith starves and we would have little strength and energy really to live.
* Like we noted last week, when you eat bread you get the energy you need to live. So when you eat Christ, the bread of life, you get the energy and strength you need to live life with passion and meaning. Christians are now united with the bread (who is Christ) no less than the bread we ate at breakfast this morning is now part of us. We are now united in the grace of Christ.
* This insight is all we need to get through the grind of daily living. If God goes with us in our daily activities, they must have a purpose. They must matter. Because if Jesus and the Father accompany us on the job and in our daily tasks, we and they must matter to our Lord!
* Where does the energy or power to undertake these tasks come from? From Christ through the Holy Spirit. Cite the last quotation by Luther in Theological Insights. Christ energizes us to get back into our lives by amiably coaxing us, so that we willingly go with Him.
7. Wrap-Up
The job at the office, the letter we need to write, the phone call the boss wants made, the classroom assignment, the family shopping that needs to be done, caring for kids. Invite the congregation to name other tasks. Keep in mind this week that God has gone with you in these tasks. Those jobs must matter. They count. That insight gives hearers all the strength and enthusiasm they'll ever need for living every day.
United in the grace of Christ.
Collect of the Day
After recognizing Christ as the true bread that gives life, we pray for this bread that He may live in us and that we may live as His body in the world. Justification (as Intimate Union), Sanctification, and church are emphasized.
Psalm of the Day
Psalm 130
See Pentecost 3.
or Psalm 34:1-8
* A thanksgiving for deliverance from trouble, attributed to David when he feigned madness before Abimelich so that he drove him out. There is also an instructional and didactic agenda.
* The Psalm is acrostic.
* Begins with a hymn of praise (vv. 1-3).
* The Psalmist accounts his seeking the Lord and God's goodness in delivering him (vv. 4, 6).
* The same faith is commended to the congregation. The Lord's goodness is extolled, and the happiness of the faithful is noted (vv. 7-8).
Sermon Text and Title
"The Immeasurable Mercy of God"
2 Samuel 18:5-9, 15, 31-33
1. Theological Aim of the Sermon and Strategy
To tell the story of David's compassion to Absalom despite his son's betrayal, helping us appreciate our own betrayals (Sin and Social Ethics) and God's astonishing compassion to us (Justification by Grace), binding us to those whom we have betrayed (Sanctification).
2. Exegesis (see Introduction to Selected Books of the Bible)
* An account of the Battle of the Forest of Ephraim and David's army's triumph over the forces of his rebellious son Absalom (vv. 5-8), Absalom's death (vv. 9, 15), and David's grief (vv. 31-33).
* David instructs his military leaders to deal gently with Absalom (v. 5).
* David's army routs Absalom's forces (largely assembled with support from the northern tribes of Israel [15:9-12]) (vv. 6-8). Absalom's head was caught in an oak and left hanging (v. 9). The lesson omits the ethical struggles of David's captain Joab, who finally thrusts spears at Absalom (vv. 10-14). Eventually, his armor-bearers kill Absalom (v. 15).
* The lesson omits the burial of Absalom and the desire of Ahimaaz (the son of a priest) to inform David of the outcome. Joab had chosen a Cushite (a black man from Africa) as his emissary (vv. 16-30).
3. Theological Insights (see Charts of the Major Theological Options)
* A story of compassion suggesting God's compassion (Justification by Grace). Sin (esp. our betrayal of those who belong to us and our nation [Social Ethics]) and Sanctification are also relevant topics.
* John Wesley sees in David's desire that Absalom receive mercy a type of the immeasurable mercy of the true King of Israel (Jesus) (Commentary on the Bible, p. 203).
* Martin Luther offered several comments about the profound character of God's love (reflected partially in David's love of his wayward son): "Our Lord God must be a devout man to be able to love knaves. I can't do it, although I am myself a knave" (Luther's Works, Vol. 54, p. 32).
Our heart is much too limited to be able to grasp the scope of this great blessing. For such is its magnitude that if anyone were able to comprehend it… if we had a full understanding of this love of God for men, a joy so great would come to us from this recognition that we would promptly die because of it. From this we see how great our feebleness is, how great our torpor, since few taste, I do not say, this ocean, but scarcely a few drops of this immense joy.
(What Luther Says, p. 821)
* Also consider the quotations by Bernard of Clairvaux in the Wrap-Up of the Gospel, Good Friday, and by Julian of Norwich in the next-to-last bullet point of Theological Insights for the First Lesson, Pentecost 10.
4. Socio-Economic, Political, Psychological, and Scientific Insights
* See the data in this section for the Second Lesson, Pentecost 10.
* For statistics on some of the groups whom Americans have betrayed, see this section for the Gospel, Pentecost 9; and the first bullet point in this section for the First Lesson, Advent 3.
* The choice of an Ethiopian slave (a Cushite) to inform David of the outcome of the battle and of Absalom's fate (vv. 21, 31-32) is another example of the black presence in the Bible.
5. Gimmick
David had been betrayed -- like we have betrayed others.
6. Possible Sermon Moves and/or Stories/Examples
* The ultimate betrayal: A son, Absalom, had initiated military action against his father, a civil war, which ultimately failed (ch. 15ff). In our lesson today we learn of the outcome of the revolt of the northern tribes of Israel led by David's son Absalom, how it ultimately failed at the battle in the forest of Ephraim (on the east side of the Jordan River to the north of Jerusalem) (vv. 6-8) and of Absalom's death (vv. 9, 15).
* What good news! The evil, betraying son of the king got what he deserved! Oh, but it isn't what David wanted. The Bible says he mourned for his lost son (v. 33). And even before that he had reportedly urged his army commanders to deal gently with his son (v. 5).
* Think of it: David had been betrayed, and yet he still had room for forgiveness and mercy! Ask the congregation if they could have done it. Suggest you are not sure you could have found that much forgiveness in your heart.
* It really is as Victorian-era English poet William Blake once put it: "Where mercy, love, and pity dwell, there God is dwelling too."
* The sort of forgiveness David showed was a sort of figure of (or pointer to) God's fantastic, immeasurable mercy. This makes sense when we keep in mind how David was the ancestor of Jesus, so that his display of mercy is suggestive of Jesus' style.
Blake's point seems to be that the kind of mercy and forgiveness David displayed wasn't something he could do as a human being, with all our hang-ups and tendency to bear grudges. Only because and when God is involved in human interactions (by grace) can mercy, love, pity, and forgiveness happen.
* Immeasurable mercy: That's God's thing. Cite the quotations provided or noted in the second and third bullet points of Theological Insights.
* It's almost impossible to understand how great the immeasurable mercy of God is, how tender our Lord is with us. It is like energy that can rouse a heart turned into a rock with hatred.
* Martin Luther is right. The Lord must be awfully devout to put up with knaves like us. And we are knaves (dictionary definition: dishonest, deceitful rascals). Yes, we are. We are just like Abaslom, betraying those closest to us -- our fellow countrymen/women.
* We have betrayed the poor with our economic policies, wanton materialism, consumption patterns, and determination to keep taxes low so welfare costs stay down. And we've stood silent while most Hispanics and African Americans continue to be discriminated against in the job market. We've also contributed to the situation by our "buy it now and pay it later" attitudes. For data, follow the leads in the second bullet point of Socio-Economic, Political, Psychological, and Scientific Insights.
* We surely are knaves, no better than Absalom. We don't want to believe that about ourselves. Americans like to think of themselves as basically good people (see the first bullet point of Socio-Economic, Political, Psychological, and Scientific Insights). But aren't we worse than Absalom? After all we betrayed God and killed his Son. (He died for us.) The more we see ourselves in Absalom's actions, the more our faith is enhanced, as we'll see the need for God's mercy.
* Overcome by that wonderful forgiving love, the more likely it is that we may start feeling bound to those we betrayed and start doing something for the poor and racial minorities in our land (consider the third bullet points in Theological Insights for the Second Lesson and for the Gospel).
7. Wrap-Up
How good it is to have a God like ours, a God who doesn't just say He loves us but puts it on the line for us -- on the Cross. Like Absalom we have surely all betrayed our (heavenly) Father, but in His immeasurable mercy He keeps coming back after us, keeps chasing us down. It really is amazing how God can love knaves like us. His forgiving love really is as immense as an ocean, and we just enjoy a few drops at a time (see last quote by Luther in Theological Insights). Invite the congregation to jump into that vast ocean of mercy the next time they engage in betrayal or like David get betrayed. It happens all the time, but the mercy of God never runs dry. Be careful, though. When you get connected to that forgiving love it can change you.
Sermon Text and Title
"You Are Forgiven! Go and Sin No More"
Ephesians 4:25--5:2
1. Theological Aim of the Sermon and Strategy
To proclaim forgiveness (Justification by Grace) and to portray Sanctification (Christian life) as spontaneously following from it.
2. Exegesis (see Introduction to Selected Books of the Bible)
* An appeal to renounce pagan ways (begun earlier in ch. 4 [v. 17]).
* Among the behaviors exhorted include speaking truth, not letting the sun go down on one's anger, not making room for the devil, working honestly so as to share with the poor, and only talking constructively about what builds up (4:25-29).
* Other behaviors exhorted include putting away all bitterness, wrangling, and slander, while being kind and forgiving as God in Christ forgave us (4:31-32a).
* Readers are urged not to grieve the Holy Spirit, with which the faithful have been marked as a seal (4:30).
* Forgiveness through God in Christ is proclaimed (4:32b). But we are exhorted to imitate God, to love as Christ loved us in offering a sacrifice to God (5:1-2).
3. Theological Insights (see Charts of the Major Theological Options)
* Justification by Grace and its impact on the Christian life (Sanctification), along with in turn the proclamation of forgiveness, for all fall short of some behaviors that are dominant themes in the lesson.
* Of God's forgiving love expressed in this text Martin Luther noted: "In addition to showering upon us both temporal and eternal blessings He [God] has given His own self; He has completely poured out Himself for us, with all He is, with all He has, with all He does…" (Complete Sermons, Vol. 4/1, p. 151).
* Preaching on this text regarding the new life given in Christ Luther also proclaimed:
They [Christians] thus enter again into their former relation and into the true paradise of perfect harmony with God and of justification; they are comforted by His grace. Accordingly they are disposed to lead a godly life in harmony with God's commandments and to resist ungodly lusts and ways.
(Complete Sermons, Vol. 4/2, p. 310)
* Citing how glorious it is to live the Christian life he added:
It is a grand thing to be a Christian, who, as has been stated, is a new man created after God and a true image of God, wherein God Himself desires to be reflected. Therefore, whatever a good Christian does, or whatever evil he does, either honors or dishonors God's name.
(Ibid., p. 315)
* Medieval mystic Catherine of Siena explained how God's love leads us to follow His way:
O eternal God… You consume whatever sin and selfishness you find in the soul. Yet your consuming does not distress the soul that fattens her with insatiable love, for though you satisfy her she is never sated but longs for you constantly. The more she possesses you the more she seeks you, and the more she seeks and desires you the more she finds and enjoys you, high eternal fire, abyss of charity!
(In Her Words, p. 200)
* Preaching the text, John Chrysostom made a similar point:
Dost thou call God "Father," and yet revile? No, these are not works of the Son of God. These are very far from Him. The work of the Son of God was to forgive His enemies, to pray for them that crucified Him, to shed His blood for them that hated Him.
(Nicene and Post-Nicene Fathers, First Series, Vol. 13, p. 120)
* About not grieving the Holy Spirit (v. 30), John Calvin urges that we "Endeavor that the Holy Spirit may dwell cheerfully with you…" (Calvin's Commentaries, Vol. XXI/1, p. 301).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* Follow the leads given in the First Lesson.
* Research by social anthropologists and neurochemists has revealed that religious activities result in both the pleasant stimulation of feelings and also social cohesion (Nicholas Wade, The Faith Instinct, pp. 79-81).
5. Gimmick
Ever been bitter, argumentative, inclined to gossip and tear down, lied, not forgiven? Paul says knock it off (but you'll need the grace of God to do it).
6. Possible Sermon Moves and/or Stories/Examples
* How grudging we are. We begrudge the poor, blame their poverty on their allegedly bad work ethic, and begrudge them the pittance they get on welfare. (Follow up the leads given in Socio-Economic, Political, Psychological, and Scientific Insights for the First Lesson.) And then we go to bed angry with what the creeps did to us that day or days ago. How often the sunset sees our unresolved anger and grudges. But even though we know it's wrong, we keep on doing those things.
* At first glance we Americans (even Christians) are not likely to resonate much with Paul's advice that God's forgiveness takes care of all these matters. We tend to think of Christianity in terms of dos and don'ts. (To consider the relevant data, see the first bullet point in Socio-Economic, Political, Psychological, and Scientific Insights.) There's a concern about cheap grace that too much attention to God's love leads to lowering the behavioral standards.
* To that I say, let's take a look at the data. Most Americans don't believe in too much grace in the church. Most of us say that you've gotta do works to get saved and that spirituality is about obeying the Bible's commands (see the leads given in Socio-Economic, Political, Psychological, and Scientific Insights for the First Lesson). And doing it that way hasn't eliminated gossip, lying, anger you take to bed, slander, and all the rest. On the other hand, look at the beautiful things that happened in South Africa, where a nonviolent movement based on forgiveness (forgiveness of the proponent of apartheid) brought the black majority to power. Desmond Tutu, a leader in the movement said it well: Without forgiveness, there's no future.
* In essence, Bishop Tutu tells us what Paul said. You can't start again and you can't talk about sinning no more without forgiveness. It is forgiveness, the forgiveness of God that brings us together in love.
* Common sense: A child who never forgives a bad upbringing never reconciles with her parents, and so never gets over the hurts of rejection. A spouse who does not forgive a cheating mate has no chance of seeing the relationship healed.
* Forgiveness starts it all. And nobody can forgive like God, because He's the One who's been offended by our anger, gossip, lying, and not forgiving. So if He forgives us, it seems to wipe the slate clean (just like Bishop Tutu said).
* God is certainly full of forgiveness, a forgiveness that makes us certain we are forgiven. Use the quote by Martin Luther in the second bullet point of Theological Insights. We have a God who completely poured Himself out for us!
* This is a forgiving love that changes people. Cite the third and fifth bullet points of Theological Insights. Comforted by God's grace, we become disposed to lead godly lives. References in our lesson to avoiding sin are not exhortations or directions, but descriptions of what we will want to do. The insatiable love of God burns up our sin, Catherine of Siena says, fattening us with a love that makes us long for the love of God.
* There is even some interesting scientific and social scientific data that supports Paul's formula for doing good and overcoming our sin. Cite the second bullet point of Socio-Economic, Political, Psychological, and Scientific Insights demonstrating that religious activities result in pleasant stimulation of feelings and also social cohesion. Engagement in worship of the forgiving God, in meditation on Him leads to behavior that is more conducive to sound social relationships, honesty, hard work, kindness, encouraging speech, tenderheartedness, and forgiveness (the very behaviors Paul encourages [vv. 28-31]).
* Forgiveness, it seems, makes us more sociable. And so it is that God's forgiving grace unites us with God and others.
7. Wrap-Up
Congregation: Yes, we've blown it; we gossip, lie, take our anger to bed, slander, try to cut the shady deal, and don't even give a darn about the poor. But the God of love forgives -- exposes us to a love that makes those activities a lot less attractive, a lot less likely to happen. You are forgiven; believe it; sin is less likely to have its way with us.
Sermon Text and Title
"Looking for Some Strength? Eat Up!"
John 6:35, 41-51
1. Theological Aim of the Sermon and Strategy
To proclaim how Christ's presence in our lives (Christology, Justification by Grace) and the Sacraments (construed in terms of being born again and the real presence of Christ) strengthen us in facing everyday life (Sanctification).
2. Exegesis (see Introduction to Selected Books of the Bible)
* The text begins again with Jesus' identification of Himself as the bread of life, that whoever comes to Him will never hunger or thirst (v. 35).
* Several verses not included in the lesson follow in which Jesus assures hearers that everything the Father gives Him will come and that He will never drive away those who come, for God's will is that He should lose nothing but raise it up on the last day (vv. 36-40). Jews then protest His identification of Himself as the bread that came down from heaven, for He is just the son of Joseph (vv. 41-42).
* Jesus warns against such complaining, noting that none can come to Him unless drawn by the Father (vv. 43-44). As implied in verse 37, faith is God's work.
* His response continues; all are taught by God, so that everyone who has learned from the Father comes to Jesus, for He alone is the One who has seen the Father (vv. 45-46). Jesus proceeds to assert again that He is the bread of life and that the Jewish ancestors eating manna in the wilderness still died but that those eating His bread have eternal life. This bread given for the life of the world is His flesh (vv. 48-51).
3. Theological Insights (see Charts of the Major Theological Options)
* Christology (Jesus' relation to the Father as the only source of knowing God) as well as a stress on Justification by Grace and the Spirit (since it is only by God's action that we come to Him) are the dominant themes. It is also necessary to refer to the impact of the Sacraments (born again in baptism and real presence) on everyday life.
* John Calvin sees ways in which we reject Jesus like the Jews did:
We, too, sin daily in both of these ways. First, it is a great hindrance to us, that it is only with carnal eyes that we behold Christ; and this is the reason why we perceive in Him nothing magnificent, for by our sinful views we pervert all that belongs to Him and to His doctrine, so unskillful are we to profit by them, or to view them in the proper light. Secondly, not satisfied with this, we adopt many false imaginations, which produce a contempt of the gospel.
(Calvin's Commentaries, Vol. XVII/2, p. 256)
* Martin Luther makes a similar point regarding that none can come to faith unless drawn by the Father: "Here all men must confess their incapacity and inability to do good. Should one imagine he is able to do anything good of his own strength, he does no less than make Christ the Lord a liar…" (Complete Sermons, Vol. 2/1, pp. 397-398).
* Other times when Luther stressed that we can only know God through Christ follow:
… Christ rejects all those who would ascend to heaven without him. He also condemns those who turn their hearts away from his lips, who go in search of something special, who try to fathom it with their reason, and who wait for the Father to speak to them.
(Luther's Works, Vol. 23, pp. 93-94)
[Many people] all search for God in heaven in other ways. But they will not find Him, for He will not be found except in Christ alone. You will not encounter Him elsewhere.
(Ibid., p. 117)
* In another context the Reformer makes a similar point: "For I will admit that Christ is wiser than my reason is or I am. Give honor to Him who is speaking here and let Him be wiser than you" (Luther's Works, Vol. 23, p. 80). He adds that the Holy Spirit stands by to keep us from stumbling and remaining in error (Ibid., p. 83).
* Luther also reflects on how it is that Christ draws us (v. 44):
When God draws us, He is not like a hangman who drags a thief up the ladder to the gallows; but He allures and coaxes us in a friendly fashion, as a kind man attracts people by his amiability and cordiality, and everyone willingly goes to Him.
(Ibid., p. 86)
* The Reformer then proceeds to comment on the joy of Christian living: "Therefore, a Christian life is a life of bliss and joy. Christ's yoke is easy and sweet…" (Complete Sermons, Vol. 2/1, p. 402).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* A 2010 Associated Press -- GFK poll found 46% of the American public are suffering stress (much of it debt-related).
5. Gimmick
Sometimes life feels like you're on a treadmill, doesn't it? You keep running and running, and it gets you nowhere. The jobs get done (sometimes), but there's no satisfaction in it. Just hustle, hustle, and hustle. Consider using the statistics cited in Socio-Economic, Political, Psychological, and Scientific Insights.
6. Possible Sermon Moves and/or Stories/Examples
* We are living much like nineteenth-century journalist Margaret Fuller accused us: "Men for the sake of living forget to live."
* How do we find strength to cope with the hassles of life? We need energy, strength. But it's hard to find strength and energy when life seems aimless. We need meaning in life, a guide. There are no two ways about it: We need God in our everyday lives.
* Our Gospel Lesson gives some guidance about where and how to find the strength we need to go on with life, how to find the kind of intimate fellowship with God in Christ to make it through.
* Jesus had been in dialogue with a group of people about his ministry and what should be made of it. Jesus says that He is the bread of life and that whoever comes to and believes in Him will never hunger and thirst (v. 35).
* This was too much for many of the Jews who protest His preposterous claims, for they know His father and mother. This Jesus can't be as special as He says He is, they protest (vv. 41-42).
* Jesus even went further in claiming His indispensability. He claimed that everything God taught and did points to Jesus. And that was quite natural, He claimed, because He alone is in direct communication with God (vv. 43-46). Consider the quotations in the fourth bullet point of Theological Insights.
* Jesus then reiterated that He is the bread of life (v. 48), the living bread who gives eternal life (v. 51).
* What does it mean to identify Jesus as the bread of life? Note how we touched on this a little last week. (If you did not preach on the Gospel for Pentecost 10, disregard these and other references to the previous week's sermon.)
* Bread is essential for nourishment and energy. The great guru of American manners Emily Post stated plainly what the role of bread is in our diets: "Bread is like dressed hats and shoes -- in other words essential!" Burt Lancaster once joined her in a similar assessment: "I judge a restaurant by the bread…."
* When Jesus says He's the bread of life, He is saying in another way that He is the centerpiece of our spirituality, without whom our faith starves and we would have little strength and energy really to live.
* Like we noted last week, when you eat bread you get the energy you need to live. So when you eat Christ, the bread of life, you get the energy and strength you need to live life with passion and meaning. Christians are now united with the bread (who is Christ) no less than the bread we ate at breakfast this morning is now part of us. We are now united in the grace of Christ.
* This insight is all we need to get through the grind of daily living. If God goes with us in our daily activities, they must have a purpose. They must matter. Because if Jesus and the Father accompany us on the job and in our daily tasks, we and they must matter to our Lord!
* Where does the energy or power to undertake these tasks come from? From Christ through the Holy Spirit. Cite the last quotation by Luther in Theological Insights. Christ energizes us to get back into our lives by amiably coaxing us, so that we willingly go with Him.
7. Wrap-Up
The job at the office, the letter we need to write, the phone call the boss wants made, the classroom assignment, the family shopping that needs to be done, caring for kids. Invite the congregation to name other tasks. Keep in mind this week that God has gone with you in these tasks. Those jobs must matter. They count. That insight gives hearers all the strength and enthusiasm they'll ever need for living every day.