Proper 15
Preaching
Lectionary Preaching Workbook
Series III, Cycle C
The Church Year Theological Clue
There are more clues - and more of them are non-theological than they are theological - coming from the calendar to date than there are from the church year this Sunday. This much gradually becomes clearer; the church is in the last quarter of its year, moving closer and closer to the conclusion and climax of that year, Christ the King Sunday. Aware of this, the framework of the church year begins to exert more influence than it has for some time. It reminds us that we are always about the business of Jesus Christ in our lives, celebrating his death and resurrection by the way we live every day, as well as by what we say and pray on Sunday, and renewing the prayer of the church for the deliverance than only Christ can bring to the world, "Come, Lord Jesus! Come, quickly!"
As the secular and sacred concerns converge - and they do in the fall of the year which is really more like spring in the churches in the Northern Hemisphere - congregations engage in the kinds of activities which ought to be generated by Easter and the new life it fosters. But the churches must be careful lest this splurge of activity that is about to begin should become activism without deep spiritual roots; the gospel and, especially, the kergyma may easily be crowded out and put on the back burner while the church attempts to go about its business. It is critical that the gospel-story of Jesus Christ should be at the basis of all that happens in the autumn of the year, otherwise, what happens as the churches begin their fall programming will be endangered and, possibly, futile.
The Prayer Of The Day
The classic collect for this Thirteenth Sunday after Pentecost (the Twelfth Sunday after Trinity) is appropriate for the church year theology and the Gospel for the Day. It reads this way, and it is evident that the language and syntax need to be updated: "Almighty and merciful God, of whose only gift it cometh that thy faithful people do unto thee true and laudable service: Grant, we beseech thee, that we may so faithfully serve thee in this life, that we fail not finally to attain thy heavenly promises; through thy Son, Jesus Christ Qur Lord, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen."
The Psalm Of The Day
Psalm 40:1-3, 17 (RC) - If nothing else, this psalm offers the people of God a pattern for prayer that is worth adopting. The faithful begin their prayers with praise to God for all he has done, then offer thanksgiving for his goodness and grace, and only then do they offer their petitions to God for the needs of all people and themselves. At the time the New Testament was written, the psalm was considered to be more than a model for public and private devotions; it had messianic implications for the Hebrew nation, hence the incorporation of verses 7-9 in the book of Hebrews (10:5-10). The psalm contains a picture of the "rescue God," as God is called in a novel by Robert Flynn, The Sounds of Rescue, the Signs of Hope - "I waited patiently upon the Lord; he stooped to me and heard me cry. He lifted me out of the desolate pit ... he set my feet upon a high cliff and made my footing sure." Surely, the church can sing with the writer of the psalm, "He put a new song in my mouth, a song of praise to our God.... Happy are those who trust in the Lord."
The heart of the song suggests to Christians that Christ will replace the sacrificial system of the temple with himself and his own sacrifice ("the Lamb, who will take away the sin of the world").
Psalm 82 (E, L) - Most of the liturgical appropriate, thematically harmonious, and theologically acceptable psalms in the Psalter have been employed in years/cycles A, B, and (most of) C, but here is a psalm that not only hasn't been used but it also is quite appropriate for this Sunday's worship. It complements the theme of the Gospel for the Day, which calls people to discipleship and service of the Lord God while they await his return in Christ Jesus. It is so very relevant today with its petitions to God:
Save the weak and the orphan;
defend the humble and needy;
rescue the weak and the poor;
deliver them from the power of the wicked.
They do not know,
neither do they understand;
they go about in darkness;
all the foundations of the earth
are shaken.
This verse (5) inspired the title of one of Paul Tillich's books of sermons (The Shaking Of The Foundations).
Psalm prayer (82 - LBW) - "Jesus, our Lord and our God, by your death you gave life to the dead; by your resurrection you give strength to the weak. Rise up to rule the earth, and at the end of the world, when the secrets of the heart are revealed, make us glad to celebrate your justice, now and forever."
The Readings
Jeremiah 20:7-13 (C) - Here is an expansion of the story of a terrorist, Pashur, who put Jeremiah in the stocks in the "Benjamin Gate of the house of the Lord" after he had prophesied the fall of Jerusalem because the people would not listen to God. On his release the next morning, Jeremiah is constrained to prophesy against Pashur and the city once more. He calls Pashur "Terror" and warns him that he and "all who dwell in his house" will be taken away to an exile in Babylon. Pashur and his line will die there and be buried there. He ends this section of his speech with a prayer to God, asking for vengeance upon Pashur and the people for their evil and hard-heartedness. A brief song of praise follows, before the rest of the speech is completed.
Jeremiah 23:23-29 (E, L) - The context of this reading is Jeremiah's assessment of the kings of Judah that have preceded Zedekiah, and who were like "shepherds who destroy and scatter the sheep of my (God's) pasture." He pronounces that familiar prophecy about the rise of a new king, who will restore the fortunes of the people of God: "Behold, the days are coming, says the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land." Jeremiah laments the deplorable condition "of the land" - the people are adulterers, disobedient and defiant, evil, and, he declares, "even in my house there is wickedness." The bulk of the prophecy is against the prophets of Jerusalem, who are adulterers themselves and worse than the prophets of Samaria, who prophesied falsely "by Baal" to the hurt of the people. True prophecy comes through the word of God, not by dreams or personal inspiration, and God wants his prophets to be faithful to his word by obeying his commandments.
Jeremiah 38:4-6, 8-10 (RC) - Jeremiah learned that it is extremely dangerous to prophesy against the city of Jerusalem, its leaders, and its people. As a result, "the princes" asked the king for permission to put Jeremiah to death; King Zedekiah acquiesced and they lowered Jeremiah into a "miry cistern," where he was sure to die because there was no food or water there. Ebed-melech, an Ethiopian, plays an important role as deliverer, because he tells the king about Jeremiah's situation, and Zedekiah orders his release. There is a bridge here to the New Testament and the fate of John the Baptist, as well as the passion of Jesus Christ, both of whom - like Jeremiah - got into trouble for preaching God's word boldly. (The details of the rescue, in which the Ethiopian, Ebed-melech, tells Jeremiah to put the rags and old clothes under his arms, and to put the ropes over them, is most interesting and engaging.)
Hebrews 12:1-4 (RC) - 12:1-13 (L); 12:1-2, 12-17 (C); 12:1-7 (8-10) 11-14 (E) - Again, one is reminded of Pilgrim's Progress as the writer of Hebrews talks about Christians being "surrounded by so great a cloud of witnesses," martyrs who suffered and died for Christ, and who encourage them to put sin behind them and to "run ... the race," always keeping their eyes on Christ and the sacrifice he made to deliver his people from death. The writer reminds them of the resurrection in terms of being "seated at the right hand of the throne of God." He also tells them that they have not, as yet, had to shed their blood and become witnesses by their martyrdom. So they must yield to the discipline of the Lord, obey him, and trust him and live in hope that he will be present to support and deliver them should, or should not, martyrdom be their lot.
Luke 12:49-53 (RC, L); 12:49-56 (E, C) - The lectionaries that are used in worship tend to run two sayings in a single paragraph, which is not bad at all. The first part of the reading finds Jesus speaking about his mission, "to cast fire upon the earth," and prophesying judgment upon the earth for the sins of the people. But he also prophesies deliverance in his statement, "I have a baptism to be baptized with; and how I am constrained until it is accomplished." Deliverance will come through Jesus' death on the cross - his baptism - which will be pleasing to God. He also makes that curious statement about dividing families, and that he has not come to give peace. After all, he was born the Prince of Peace as an angelic host sang, "Peace on earth among people of good will." Luke is simply telling his readers that the division of families will result from the decision some will make to follow Jesus and the decision others will reach to reject him as Lord and Savior. Those who love and serve the Lord will know his salvation and eternal life. But either way all persons who have heard the gospel have to make that choice of believing in Jesus as Lord or refusing to acknowledge him as the "Anointed One" who came to save the world.
Sermon Suggestions, Synopses, Sketches, Stories
Luke 12:49-53 (RC, L); 12:49-56 (E, C) - "Another Baptism." - It sounds as if the Jordan River water had dried up long ago, doesn't it? It sounds as though the voice that had spoken, "You are my beloved Son, in whom I am well pleased," had been forgotten, doesn't it? It sounds as if that whole experience with John the Baptist at the River Jordan hadn't "taken," doesn't it? Not at all, in fact, his body was always "wet" - the Jordan water never really dried up; the voice was always in his ears, penetrating into the depths of his soul. His baptism was so vividly etched into his consciousness that he was ever aware of his relationship to God. Why then, does Jesus say, "I have a baptism to be baptized with ...?"
1. For one thing, Jesus knew that he had to die and that the time for his "exodus" on a cruel cross was getting close. At the beginning of June, 1990, Amos Owen, the most influential spiritual leader of the Native Americans living in Minnesota died: "Amos Owen dies, a man of 2 cultures," was Jim Parson's headline in the Minneapolis Star Tribune. He wrote: "Amos Owen knew last week that it was time, but there was one more thing to be done: Spend his 44th wedding anniversary Sunday with his wife, Ione." He managed that. His daughter, Linda, spoke about that day: "It was a lovely day for all of us. Dad was alert and all the children and grandchildren and adopted children were there. About midnight, Dad slipped into a coma. The nurse said he could still hear us, so mother and I talked to him. Sometimes he raised his eyebrows or moved his finger to let us know that he was listening. Then, about dinnertime Monday evening, he left us. It was just like he wanted it."
2. Not so, with Jesus. He said, "how constrained I am until it is accomplished." Later, he prayed, "Father, it if be possible, take this cup from me, but your will, not mine, be done." The end of Jesus' life was not the way he would have wanted it to be, but he knew that there was no other way that his earthly ministry could come to a successful conclusion; he would die on a cross and his baptism would finally be completed. In his death, he would show the world that he really was the Son of God.
3. This time Jesus would be baptized with his own blood, not water and from that time on, those who received baptism were marked forever with a "bloody cross." The mix of blood and water in baptism creates an indelible mark that cannot be erased by time or anything else; in baptism, Jesus Christ puts his mark upon us and it will always be there. We are baptized into his death and resurrection!
4. Some people will deny him and the cross and even their baptism, placing their lives and the future in jeopardy, but others will cling to Christ and the cross and live in the hope that where Christ is, with the Father, they will be, too. By his death on the cross, Jesus offers us the gift of life, his arms spread wide because he is trying to save the whole world.
Jeremiah 20:7-13 (C) - "A Life-threatening Mission." - The Rev. Will B. Done, "star" of the comic strip created by Doug Marlatte, was preaching on one occasion and mentioned that he had heard some personal criticism. He said, "Let he who is without sin cast the first stone." The next panel of the comic strip contains a single word, P-U-M-M-E-L, and the last one shows his pulpit completely covered with rocks. A voice from within remarks, "This bunch brings new richness to the concept of self-righteousness."
1. That was the experience of Jeremiah when he confronted the people and princes of Jerusalem with their sin and called for repentance; they wanted to get rid of him, kill him. They were satisfied with themselves - self-righteous - and life as they had shaped it.
2. Jeremiah knew the threat to his wellbeing, even to his life, but, like Jesus who came later, he could not refrain from preaching and prophesying about the fate of the city of Jerusalem. He almost talked himself to death! Jesus did, too!
3. Jeremiah and Jesus, when faced with death, were different; Jeremiah called for God to take "thy vengeance upon them (for their sin)," while Jesus prayed, "Father, forgive them, for they know not what they do."
4. And Jeremiah was delivered from death, but Jesus actually died because there was no one to speak on his behalf (besides Pilate's weak stand, "I find no fault in him") and so Jesus fulfilled his mission on a cross. What a way to save the world! It was God's way, the only way!'
Jeremiah 23:23-29 (E, L) - "A Look Into The Future."
1. That's what Jeremiah did when he prophesied that God would replace the evil prophets of Jerusalem with a true savior and deliverer.
2. Jeremiah spoke the truth about God and the future of the people of God, but the prophets spoke evil and pulled the people down with them. Are there any signs of such preaching/prophesying today? If so, people must reject modern false prophets and cling to the gospel of Jesus.
3. The true prophet, or preacher, speaks the truth about God by interpreting and proclaiming the word of God rather than speaking by dreams or other forms of self-revelation.
4. Listen to preachers/prophets, who speak the Word. Listen to the Word and live!
Jeremiah 38:4-5, 8-10 (RC) - "Jeremiah's Close Call."
1. The princes of Jerusalem, offended by Jeremiah's prophecy about them and Jerusalem, sought and received permission to put him to death. King Zedekiah sounds too much like Pilate, when Christ's fate was in his hands: "Behold, he is in your hands; for the king can do nothing against you."
2. And so, they lowered him into a "miry cistern" with no water or food. This was their version of the infamous "Hunger Bunker" at Auschwitz. (Read the story of Father Maximilian Kolbe, who died in that 20th century "miry cistern," ministering to nine other condemned men. He was the last of the 10 to die.)
3. Jeremiah was rescued; Jesus, preceding Father Kolbe, was not. He died not simply of thirst and hunger, but (probably) by suffocation, nailed to a cross. There was no one to save him, like the Ethiopian, who took Jeremiah's plight to the king.
4. But God saw and heard and, according to his promise, he raised up Jesus on the third day, vindicating him and establishing his word of truth and grace forever.
Hebrews 12:1-4 (RC); 1-2, 12-17 (C); 1-7 (8-10) 11-14 (E); 12:1-13 (L) - "The Cloud Of Witnesses."
1. The faith is handed down from generation to generation by word of mouth by preachers and, in every age, by people who give their lives as witnesses - martyrs - for the living Lord. The cross costs Christians as well as Christ, their lives.
2. That means that the Christian faith is doubly precious; Jesus died to save us - and people have died - and continue to be sacrificed for the gospel so that we and the whole world might hear the story of Jesus and believe in him as Lord and Savior.
3. Treasure the Christian faith and the gospel that "feeds" it; faith has been given you at great cost, to Jesus and to the "noble army of martyrs," because it is the most important thing you have in this life.
4. Renounce sin, and live for the Lord. Live the life of those who have been redeemed by Christ and live forever! (Ray Bradbury tells about an experience he had when he was 12 years old and, at a carnival, was touched on the shoulders by a man, Mr. Electrico, with a "flaming sword," who said, "Live forever!" Bradbury writes, "I decided that was the greatest idea I had ever heard." See the introduction to his 100 Best Short Stories for the full story of this experience when he was 12 years old.)
There are more clues - and more of them are non-theological than they are theological - coming from the calendar to date than there are from the church year this Sunday. This much gradually becomes clearer; the church is in the last quarter of its year, moving closer and closer to the conclusion and climax of that year, Christ the King Sunday. Aware of this, the framework of the church year begins to exert more influence than it has for some time. It reminds us that we are always about the business of Jesus Christ in our lives, celebrating his death and resurrection by the way we live every day, as well as by what we say and pray on Sunday, and renewing the prayer of the church for the deliverance than only Christ can bring to the world, "Come, Lord Jesus! Come, quickly!"
As the secular and sacred concerns converge - and they do in the fall of the year which is really more like spring in the churches in the Northern Hemisphere - congregations engage in the kinds of activities which ought to be generated by Easter and the new life it fosters. But the churches must be careful lest this splurge of activity that is about to begin should become activism without deep spiritual roots; the gospel and, especially, the kergyma may easily be crowded out and put on the back burner while the church attempts to go about its business. It is critical that the gospel-story of Jesus Christ should be at the basis of all that happens in the autumn of the year, otherwise, what happens as the churches begin their fall programming will be endangered and, possibly, futile.
The Prayer Of The Day
The classic collect for this Thirteenth Sunday after Pentecost (the Twelfth Sunday after Trinity) is appropriate for the church year theology and the Gospel for the Day. It reads this way, and it is evident that the language and syntax need to be updated: "Almighty and merciful God, of whose only gift it cometh that thy faithful people do unto thee true and laudable service: Grant, we beseech thee, that we may so faithfully serve thee in this life, that we fail not finally to attain thy heavenly promises; through thy Son, Jesus Christ Qur Lord, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen."
The Psalm Of The Day
Psalm 40:1-3, 17 (RC) - If nothing else, this psalm offers the people of God a pattern for prayer that is worth adopting. The faithful begin their prayers with praise to God for all he has done, then offer thanksgiving for his goodness and grace, and only then do they offer their petitions to God for the needs of all people and themselves. At the time the New Testament was written, the psalm was considered to be more than a model for public and private devotions; it had messianic implications for the Hebrew nation, hence the incorporation of verses 7-9 in the book of Hebrews (10:5-10). The psalm contains a picture of the "rescue God," as God is called in a novel by Robert Flynn, The Sounds of Rescue, the Signs of Hope - "I waited patiently upon the Lord; he stooped to me and heard me cry. He lifted me out of the desolate pit ... he set my feet upon a high cliff and made my footing sure." Surely, the church can sing with the writer of the psalm, "He put a new song in my mouth, a song of praise to our God.... Happy are those who trust in the Lord."
The heart of the song suggests to Christians that Christ will replace the sacrificial system of the temple with himself and his own sacrifice ("the Lamb, who will take away the sin of the world").
Psalm 82 (E, L) - Most of the liturgical appropriate, thematically harmonious, and theologically acceptable psalms in the Psalter have been employed in years/cycles A, B, and (most of) C, but here is a psalm that not only hasn't been used but it also is quite appropriate for this Sunday's worship. It complements the theme of the Gospel for the Day, which calls people to discipleship and service of the Lord God while they await his return in Christ Jesus. It is so very relevant today with its petitions to God:
Save the weak and the orphan;
defend the humble and needy;
rescue the weak and the poor;
deliver them from the power of the wicked.
They do not know,
neither do they understand;
they go about in darkness;
all the foundations of the earth
are shaken.
This verse (5) inspired the title of one of Paul Tillich's books of sermons (The Shaking Of The Foundations).
Psalm prayer (82 - LBW) - "Jesus, our Lord and our God, by your death you gave life to the dead; by your resurrection you give strength to the weak. Rise up to rule the earth, and at the end of the world, when the secrets of the heart are revealed, make us glad to celebrate your justice, now and forever."
The Readings
Jeremiah 20:7-13 (C) - Here is an expansion of the story of a terrorist, Pashur, who put Jeremiah in the stocks in the "Benjamin Gate of the house of the Lord" after he had prophesied the fall of Jerusalem because the people would not listen to God. On his release the next morning, Jeremiah is constrained to prophesy against Pashur and the city once more. He calls Pashur "Terror" and warns him that he and "all who dwell in his house" will be taken away to an exile in Babylon. Pashur and his line will die there and be buried there. He ends this section of his speech with a prayer to God, asking for vengeance upon Pashur and the people for their evil and hard-heartedness. A brief song of praise follows, before the rest of the speech is completed.
Jeremiah 23:23-29 (E, L) - The context of this reading is Jeremiah's assessment of the kings of Judah that have preceded Zedekiah, and who were like "shepherds who destroy and scatter the sheep of my (God's) pasture." He pronounces that familiar prophecy about the rise of a new king, who will restore the fortunes of the people of God: "Behold, the days are coming, says the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land." Jeremiah laments the deplorable condition "of the land" - the people are adulterers, disobedient and defiant, evil, and, he declares, "even in my house there is wickedness." The bulk of the prophecy is against the prophets of Jerusalem, who are adulterers themselves and worse than the prophets of Samaria, who prophesied falsely "by Baal" to the hurt of the people. True prophecy comes through the word of God, not by dreams or personal inspiration, and God wants his prophets to be faithful to his word by obeying his commandments.
Jeremiah 38:4-6, 8-10 (RC) - Jeremiah learned that it is extremely dangerous to prophesy against the city of Jerusalem, its leaders, and its people. As a result, "the princes" asked the king for permission to put Jeremiah to death; King Zedekiah acquiesced and they lowered Jeremiah into a "miry cistern," where he was sure to die because there was no food or water there. Ebed-melech, an Ethiopian, plays an important role as deliverer, because he tells the king about Jeremiah's situation, and Zedekiah orders his release. There is a bridge here to the New Testament and the fate of John the Baptist, as well as the passion of Jesus Christ, both of whom - like Jeremiah - got into trouble for preaching God's word boldly. (The details of the rescue, in which the Ethiopian, Ebed-melech, tells Jeremiah to put the rags and old clothes under his arms, and to put the ropes over them, is most interesting and engaging.)
Hebrews 12:1-4 (RC) - 12:1-13 (L); 12:1-2, 12-17 (C); 12:1-7 (8-10) 11-14 (E) - Again, one is reminded of Pilgrim's Progress as the writer of Hebrews talks about Christians being "surrounded by so great a cloud of witnesses," martyrs who suffered and died for Christ, and who encourage them to put sin behind them and to "run ... the race," always keeping their eyes on Christ and the sacrifice he made to deliver his people from death. The writer reminds them of the resurrection in terms of being "seated at the right hand of the throne of God." He also tells them that they have not, as yet, had to shed their blood and become witnesses by their martyrdom. So they must yield to the discipline of the Lord, obey him, and trust him and live in hope that he will be present to support and deliver them should, or should not, martyrdom be their lot.
Luke 12:49-53 (RC, L); 12:49-56 (E, C) - The lectionaries that are used in worship tend to run two sayings in a single paragraph, which is not bad at all. The first part of the reading finds Jesus speaking about his mission, "to cast fire upon the earth," and prophesying judgment upon the earth for the sins of the people. But he also prophesies deliverance in his statement, "I have a baptism to be baptized with; and how I am constrained until it is accomplished." Deliverance will come through Jesus' death on the cross - his baptism - which will be pleasing to God. He also makes that curious statement about dividing families, and that he has not come to give peace. After all, he was born the Prince of Peace as an angelic host sang, "Peace on earth among people of good will." Luke is simply telling his readers that the division of families will result from the decision some will make to follow Jesus and the decision others will reach to reject him as Lord and Savior. Those who love and serve the Lord will know his salvation and eternal life. But either way all persons who have heard the gospel have to make that choice of believing in Jesus as Lord or refusing to acknowledge him as the "Anointed One" who came to save the world.
Sermon Suggestions, Synopses, Sketches, Stories
Luke 12:49-53 (RC, L); 12:49-56 (E, C) - "Another Baptism." - It sounds as if the Jordan River water had dried up long ago, doesn't it? It sounds as though the voice that had spoken, "You are my beloved Son, in whom I am well pleased," had been forgotten, doesn't it? It sounds as if that whole experience with John the Baptist at the River Jordan hadn't "taken," doesn't it? Not at all, in fact, his body was always "wet" - the Jordan water never really dried up; the voice was always in his ears, penetrating into the depths of his soul. His baptism was so vividly etched into his consciousness that he was ever aware of his relationship to God. Why then, does Jesus say, "I have a baptism to be baptized with ...?"
1. For one thing, Jesus knew that he had to die and that the time for his "exodus" on a cruel cross was getting close. At the beginning of June, 1990, Amos Owen, the most influential spiritual leader of the Native Americans living in Minnesota died: "Amos Owen dies, a man of 2 cultures," was Jim Parson's headline in the Minneapolis Star Tribune. He wrote: "Amos Owen knew last week that it was time, but there was one more thing to be done: Spend his 44th wedding anniversary Sunday with his wife, Ione." He managed that. His daughter, Linda, spoke about that day: "It was a lovely day for all of us. Dad was alert and all the children and grandchildren and adopted children were there. About midnight, Dad slipped into a coma. The nurse said he could still hear us, so mother and I talked to him. Sometimes he raised his eyebrows or moved his finger to let us know that he was listening. Then, about dinnertime Monday evening, he left us. It was just like he wanted it."
2. Not so, with Jesus. He said, "how constrained I am until it is accomplished." Later, he prayed, "Father, it if be possible, take this cup from me, but your will, not mine, be done." The end of Jesus' life was not the way he would have wanted it to be, but he knew that there was no other way that his earthly ministry could come to a successful conclusion; he would die on a cross and his baptism would finally be completed. In his death, he would show the world that he really was the Son of God.
3. This time Jesus would be baptized with his own blood, not water and from that time on, those who received baptism were marked forever with a "bloody cross." The mix of blood and water in baptism creates an indelible mark that cannot be erased by time or anything else; in baptism, Jesus Christ puts his mark upon us and it will always be there. We are baptized into his death and resurrection!
4. Some people will deny him and the cross and even their baptism, placing their lives and the future in jeopardy, but others will cling to Christ and the cross and live in the hope that where Christ is, with the Father, they will be, too. By his death on the cross, Jesus offers us the gift of life, his arms spread wide because he is trying to save the whole world.
Jeremiah 20:7-13 (C) - "A Life-threatening Mission." - The Rev. Will B. Done, "star" of the comic strip created by Doug Marlatte, was preaching on one occasion and mentioned that he had heard some personal criticism. He said, "Let he who is without sin cast the first stone." The next panel of the comic strip contains a single word, P-U-M-M-E-L, and the last one shows his pulpit completely covered with rocks. A voice from within remarks, "This bunch brings new richness to the concept of self-righteousness."
1. That was the experience of Jeremiah when he confronted the people and princes of Jerusalem with their sin and called for repentance; they wanted to get rid of him, kill him. They were satisfied with themselves - self-righteous - and life as they had shaped it.
2. Jeremiah knew the threat to his wellbeing, even to his life, but, like Jesus who came later, he could not refrain from preaching and prophesying about the fate of the city of Jerusalem. He almost talked himself to death! Jesus did, too!
3. Jeremiah and Jesus, when faced with death, were different; Jeremiah called for God to take "thy vengeance upon them (for their sin)," while Jesus prayed, "Father, forgive them, for they know not what they do."
4. And Jeremiah was delivered from death, but Jesus actually died because there was no one to speak on his behalf (besides Pilate's weak stand, "I find no fault in him") and so Jesus fulfilled his mission on a cross. What a way to save the world! It was God's way, the only way!'
Jeremiah 23:23-29 (E, L) - "A Look Into The Future."
1. That's what Jeremiah did when he prophesied that God would replace the evil prophets of Jerusalem with a true savior and deliverer.
2. Jeremiah spoke the truth about God and the future of the people of God, but the prophets spoke evil and pulled the people down with them. Are there any signs of such preaching/prophesying today? If so, people must reject modern false prophets and cling to the gospel of Jesus.
3. The true prophet, or preacher, speaks the truth about God by interpreting and proclaiming the word of God rather than speaking by dreams or other forms of self-revelation.
4. Listen to preachers/prophets, who speak the Word. Listen to the Word and live!
Jeremiah 38:4-5, 8-10 (RC) - "Jeremiah's Close Call."
1. The princes of Jerusalem, offended by Jeremiah's prophecy about them and Jerusalem, sought and received permission to put him to death. King Zedekiah sounds too much like Pilate, when Christ's fate was in his hands: "Behold, he is in your hands; for the king can do nothing against you."
2. And so, they lowered him into a "miry cistern" with no water or food. This was their version of the infamous "Hunger Bunker" at Auschwitz. (Read the story of Father Maximilian Kolbe, who died in that 20th century "miry cistern," ministering to nine other condemned men. He was the last of the 10 to die.)
3. Jeremiah was rescued; Jesus, preceding Father Kolbe, was not. He died not simply of thirst and hunger, but (probably) by suffocation, nailed to a cross. There was no one to save him, like the Ethiopian, who took Jeremiah's plight to the king.
4. But God saw and heard and, according to his promise, he raised up Jesus on the third day, vindicating him and establishing his word of truth and grace forever.
Hebrews 12:1-4 (RC); 1-2, 12-17 (C); 1-7 (8-10) 11-14 (E); 12:1-13 (L) - "The Cloud Of Witnesses."
1. The faith is handed down from generation to generation by word of mouth by preachers and, in every age, by people who give their lives as witnesses - martyrs - for the living Lord. The cross costs Christians as well as Christ, their lives.
2. That means that the Christian faith is doubly precious; Jesus died to save us - and people have died - and continue to be sacrificed for the gospel so that we and the whole world might hear the story of Jesus and believe in him as Lord and Savior.
3. Treasure the Christian faith and the gospel that "feeds" it; faith has been given you at great cost, to Jesus and to the "noble army of martyrs," because it is the most important thing you have in this life.
4. Renounce sin, and live for the Lord. Live the life of those who have been redeemed by Christ and live forever! (Ray Bradbury tells about an experience he had when he was 12 years old and, at a carnival, was touched on the shoulders by a man, Mr. Electrico, with a "flaming sword," who said, "Live forever!" Bradbury writes, "I decided that was the greatest idea I had ever heard." See the introduction to his 100 Best Short Stories for the full story of this experience when he was 12 years old.)
