Proper 20 / Pentecost 17 / Ordinary Time 25
Preaching
Lectionary Preaching Workbook
Series IX, Cycle B
Object:
Theme of the Day
It takes God to get our relationships right.
Collect of the Day
Petitions are offered that the faithful lay aside all envy and selfish ambition to walk in God's ways of wisdom. It is recognized that God draws us to Himself. The same emphases as in the previous Sunday's Collect reflect here.
Psalm of the Day
Psalm 1
See Easter 7.
or Psalm 54
* A prayer for deliverance from personal enemies. Traditionally attributed to David when the Ziphanites told Saul that David was hiding among them.
* Issues a cry for help, for the ruthless seek the Psalmist's life (vv. 1-3).
* God is said to be the Psalmist's helper and upholder of life (v. 4). John Calvin notes that this confidence is based on the fact that "God could no more deny His word than deny Himself" (Calvin's Commentaries, Vol. V/1, p. 326).
* Pledges a freewill offering to God, for He delivered the Psalmist from trouble (vv. 6-7).
Sermon Text and Title
"Male-Female Relations: A Biblical Model"
Proverbs 31:10-31
1. Theological Aim of the Sermon and Strategy
To point to a vision of the Christian family (Sanctification), understood as a gift of God (Creation/Providence and Justification by Grace).
2. Exegesis (see First Lesson of Pentecost 15)
* An acrostic poem about the capable wife. This is an oracle said to have been taught to Lemuel by his mother.
* A capable wife is said to be far more precious than jewels (v. 10). Her husband trusts her and gains much from the relationship (v. 11).
* Such a woman is a willing, hard, and thrifty worker, a wise businesswoman (vv. 12-16, 18, 24).
* Such a woman is strong, both physically and morally, laughing at the uncertainties of the future (vv. 17, 25). She is wise and kind (v. 26).
* She cares for the poor (v. 20). She is also well prepared for snowstorms (v. 21).
* The husband of the capable wife is known in the city as one of the elders of the town (highly esteemed) (v. 23).
* Her children deem the capable wife happy, and her husband praises her (v. 28).
* A particular subject of the proverb is praised (v. 29). Charm is deceitful as well as beauty. The woman who fears the Lord is to be praised (v. 30).
* The husband is urged to share the wealth the woman has gained with her, for her works praise her (v. 31).
3. Theological Insights (see Charts of the Major Theological Options)
* The text is a testimony to Sanctification (the life of a Christian family) and Justification by Grace and/or Providence (for a woman relating to her family in the prescribed ways does so only by God's grace).
* Ever the realist about marriage, Martin Luther wrote:
… one must accept the evil days of marriage… This explains the saying "It takes a brave man to take a wife"; truly he must be brave and no one is so capable of this as a devout Christian, who lives by faith -- he can adapt himself to these evil days and not complain, cry out, and blaspheme God and His works, as do the foolish, blind smart alecks.
(Luther's Works, Vol. 28, p. 12)
* Regarding the woman's strength and tranquility of mind, John Wesley credits this to "a just confidence in God's gracious providence" (Commentary on the Bible, p. 312).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* In testifying to the strength of a woman (the ideal wife) opportunity is afforded for a sermon on women's equality and egalitarian marriage in the face of the divorce epidemic. See the statistics in the first bullet point of this section for the Gospel, Pentecost 19.
* Note that even in the patriarchal context, women were expected and praised for engagement in the market, making money through economic transactions.
5. Gimmick
Ralph Waldo Emerson wrote a fine introduction to the Proverb we consider this morning: "A man's wife has more power over him than the state has."
6. Possible Sermon Moves and/or Stories/Examples
* Our lesson describes the capable wife. Note her characteristics, citing the third through the fifth bullet points of Exegesis.
* But are these sentiments too patriarchal for us citizens of the Feminist Era? Wait, the Bible is still authoritative. We can learn a lot about the Christian family from this Proverb.
* What can we learn from the fact that a good wife has all these attributes? We need to be historians first if we are going to appreciate this Proverb, our heritage, and what it all has to do with us.
* Clarify how sexist/patriarchal most ancient Near-Eastern cultures were (still are). Women in such ancient cultures are often little more than property. The very fact that women and wives would receive odes of praise in such a setting indicates the feminist sensibilities of the Bible! For in truly patriarchal cultures, women are ignored in the defining literature.
* Granted, there is still a certain kind of paternalism evident in parts of this and other Proverbs. In verse 31 men are directed to share some of the family wealth (a text presupposing the social convention that the family's wealth was his). And in verse 2 of the Proverb (not part of our lesson) the student is warned "not to give your strength to women."
* But despite these flaws, there is something very powerful, freeing, egalitarian (a word of female equality) in the Jewish-Christian heritage. The very fact that cultures like America and Europe, saturated by Christian values, could produce an Emerson who speaks of female power over a man, that some of these nations have had women hold the highest offices in their governments, suggests that there is something about our faith that is empowering for women. Never forget that Jesus placed women in leadership capacities (Mark 15:40-41; 16; John 11:5).
* Okay, with that appreciation about our faith we return to our Proverb for the day, reading it with an eye toward what it teaches us about Christian families today.
* First, note the appreciation of the capable wife. This is not like Chris Noth's character on The Good Wife, who expects loyalty and good political images from his beleaguered wife. These are words calling on husbands to adore the accomplished women to whom they are married. She is "precious," the Bible says (vv. 10, 29). In Christian marriages, we are to adore our loved ones -- not taking our spouses for granted. Revel in their accomplishments and their love. No double standard, ladies. This Proverb invites you to do the same. If we cherish our spouses, we don't take them for granted, and so we don't grow apart (like some high-profile divorcing couples recently experienced).
* Our First Lesson speaks of the capable wife as having children who call her happy (v. 28). This is a content woman. Marriages work better with that attitude, and you do a better job raising kids in that environment than in a setting with a lot of sadness and complaining.
* The capable wife has a husband who is known as a leader in the community (vv. 23, 11b-12). It works both ways, guys. Successful people are very often aided by strong families.
* Let's not miss the capable wife's role in running family finances, having a share of the family finances (vv. 15-16, 18, 24). And in the end, she has a say in the family finances (v. 33). Too many twenty-first-century Christian marriages haven't caught on to this. We should keep this guidance in mind (sharing finances) in our own marriages. Collaboration on finances, trusting the business sense of both spouses, seems to be the Bible's way.
* Note that in accord with the biblical concept of wisdom (Proverbs 22:2, 9) the wise couple is called on to care for the poor (v. 20). One might say that this is another piece of good wisdom for contemporary marriage. Stay involved in the broader community. More on the capable wife and by implication her husband.
* The capable wife, it is said, keeps busy, and she is strong (vv. 25, 27). She doesn't get bored easily and she's not a wimp. Marriages among equals and which are exciting are more likely to endure happily.
* Thus far we have been talking about a Christian marriage in such a way (with the possible exception of concern with the poor) that it could be any marriage. But then as our lesson ends near the conclusion of the book of Proverbs (v. 30) it speaks of the virtues of a woman of faith, more important than charm or beauty. This applies to us guys too. Sharing the faith keeps a couple together, as they see their relationship as a sacred gift of God and their faithfulness to each other as a reflection of Christ's and God's faithfulness to us. The Catechism of the Catholic Church (1647) says it well: "The deepest reason [for fidelity] is found in the fidelity of God to His covenant, in that of Christ to His church. Through… matrimony the spouses are enabled to represent this fidelity and witness to it."
* There you have it: The ideal biblical model of male-female relationships in marriage. But more needs to be added for Christian couples. We've been talking as if human love could make all these happen, as if we lived in a perfect world. Yet in fact, the realities of sin pose challenges for this ideal. Good marriages have rough times (sometimes). Use the quote by Martin Luther in Theological Insights.
* Ask the congregation if they get the point, seeing the importance of faith as a buttress to a good marriage.
7. Wrap-Up
There is still more to the story of the capable wife, of the Christian marriage. Cite John Wesley's point in Theological Insights. Also consider his comments in the last bullet point of the Psalm of the Day. If we remain faithful to each other, if our relationships thrive, it is only by the action of God, by His amazing grace that transforms sinful, selfish people like us into capable wives, capable husbands. Perhaps we should paraphrase a Norwegian wisdom saying about parenting and apply it to marriage: "If a marriage turns out good, it is a miracle." In gratitude for that miracle, we might want to keep in mind some of the lessons we've gleaned from our lesson today, to become by the grace of God more capable husbands and wives.
Sermon Text and Title
"The Curse of Envy"
James 3:13--4:3, 7-8a
1. Theological Aim of the Sermon and Strategy
After analyzing sin as evil desire and concupiscence that mars our relationships, a word of grace (Justification) is proclaimed (while critiquing an undue concern in the text for what we must do to receive such grace).
2. Exegesis (see Introduction to Selected Books of the Bible)
* A continuation of the discussion of wisdom, in dialogue with its contrast to worldliness.
* Those with wisdom should show that their works are done with gentleness born of wisdom. Those with bitter envy and selfish ambition have no business being boastful, for they live in falsehood (3:13-14).
* The "wisdom" of envy and ambition is not from God but is earthly and unspiritual, for this leads to disorder and wickedness (3:15-16).
* By contrast, the wisdom from above [presumably given by God] is peaceable, gentle, full of mercy, and without partiality (3:17). (Could this text be personifying wisdom [see Proverbs 8:22-31]?) A harvest of righteousness is sown in peace for those who make peace (3:18).
* Conflicts and disputes among the faithful are said to come from their cravings at war in the faithful. This dynamic explains murder and conflicts (4:1-2).
* Exhorts in response submitting selves to God, resisting the devil (4:7). If we draw near to God He will draw near to us (4:8a).
3. Theological Insights (see Charts of the Major Theological Options)
* The text testifies to how the concupiscent yearnings of envy and ambition are the source of sin. Also a testimony is given to God's grace that makes resistance to Original Sin possible (Justification by Grace), making peace and gentleness (Sanctification) possible. Critique must also be offered of the overemphasis James places on what we must do to merit grace (4:8a). See the eleventh and twelfth bullet points of Possible Sermon Moves and/or Stories/ Examples for the Second Lesson, Pentecost 16.
* Augustine well describes the sinful lusts that trap us: "… the [sinners'] will… [is] enslaved to sin, by which they are tossed about by diverse mischievous lusts…" (Nicene and Post-Nicene Fathers, First Series, Vol. 5, p. 489). For more examples of viewing Original Sin as desire/concupiscence, see fourth and fifth bullet points of this section for the First Lesson, Pentecost 9; second bullet point of this section for the Second Lesson, Lent 4; first bullet point in Socio-Economic, Political, Psychological, and Scientific Insights for Gospel, Ash Wednesday.
* John Wesley sees the text as urging us to show wisdom by works, not by words only (Commentary on the Bible, p. 575).
* John Calvin notes that "wisdom requires a state of mind that is calm and composed, but envying disturbs it…" (Calvin's Commentaries, Vol. XXII/2, p. 326).
* The Reformer also argues that 4:7-8 does not imply that "the first part of the work belongs to us, and that afterward the grace of God follows…." "In short, James meant no other thing in this passage than that God is never wanting to us, except when we alienate ourselves from Him" (Ibid., p. 334).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* For poll data on how Americans try to deny our sinfulness and scientific data that seems to confirm the doctrine of Original Sin, see the first two bullet points in this section for the Second Lesson, Lent 4, and the third bullet point in this section for the First Lesson, Pentecost 9.
5. Gimmick
Ever wanted something so bad you could taste it? Envied the guy or gal who had it? James nails us on that with more biblical wisdom.
6. Possible Sermon Moves and/or Stories/Examples
* We get more wisdom this week. This section of the book of James is a further extrapolation of biblical wisdom. (If more elaboration on wisdom is required, consider again the second through the seventh and twelfth bullet points in this section for the First Lesson, Pentecost 12.) Wisdom includes humility, an openness to others. See Proverbs 15:33 and the seventh bullet point of this section (esp. the quotations) for the First Lesson, Pentecost 12.
* We're not wise if we are envious (3:14-15). But it's so hard to avoid. If you have grown up with someone and they get further than you, it is so easy to be envious.
* One social analyst, Alain de Botton, has argued that envy is more prominent in our Westernized democracies. In societies like ours where prerogatives of birth and fortune are said to be abolished (not really, but that is the ideology), we tend to think we can achieve as much as the other guy. And when we fail, melancholy and envy more readily set in than they do in hierarchically conceived societies where you expect inequalities (Status Anxiety, pp. 33, 43). The book of James is correct in suggesting that such interpersonal dynamics lead to conflict (4:1-2).
* Other dynamics occasion our envy and selfish ambition. Original Sin. Recall, its very nature is selfishness, what theologians have called concupiscence (a perverse desire for self-gratification, kind of like sex addicts have). Use the Augustine quotation and the leads in the second bullet point of Theological Insights.
* Note the scientific data that undergirds the idea of Original Sin as concupiscence or unbridled selfish ambition; follow up on the leads in Socio-Economic, Political, Psychological, and Scientific Insights. It might be wise to use some of the poll data noted in these leads to point out how we do not want to hear this message about our sin. In everything we do we are seeking pleasure or enjoying (selfish) pleasure, even in the very best of our deeds.
* Such selfishness, such envy of others does not make us happy. Cite the first quote by John Calvin in Theological Insights. Consider how, like Calvin and other Christians, Buddha warned against envy and its negative outcomes: "He who envies others does not obtain peace of mind."
* There are no two ways about it. Envy makes you miserable. This thoughtful observation of ancient Greek philosopher Heraclitus of Ephesus hits the nail on the head: "Our envy always lasts longer than the happiness of those we envy." Why envy another, why make ourselves miserable, when his or her happiness won't last as long as our misery?
* No, the book of James is right. Our envy and selfish ambition disturb the peace of wisdom (3:16-17).
* Two eminent Catholics provide some thoughtful strategies for making peace, being gentle, with those we have envied or quarreled (3:17--4:1). Medieval mystic Thomas à Kempis advises: "Be not angry that you cannot make others as you wish them to be, since you cannot make yourself as you wish to be." In the same spirit Pope John XXIII once uttered: "See everything; overlook a great deal; correct a little."
* One more thing about the curse of envy needs to be added, indeed the most important point. In view of our insidious selfishness, envy, and sin, there is not any way we can overcome these things on our own. But the wisdom of God that can give us the peace of mind to overcome selfishness and envy is a gift, a gift from God, our lesson teaches (3:17). Also see James 1:17. Address the apparent compromise of grace in 4:8a by following up on the data cited in the first bullet point of Theological Insights.
7. Wrap-Up
Envy is such a curse, so disruptive of peace and happiness. Thank God for His loving grace that never gives up on us and that gives us the wisdom to get our relationships right. What's there to be envious about when we have been given the greatest gift possible, the unconditional love of God that makes us as valuable as anyone who has ever existed?
Sermon Text and Title
"Greatness in the Kingdom"
Mark 9:30-37
1. Theological Aim of the Sermon and Strategy
A condemnation of our sinful pride and ignorance with a focus on what overcoming such pride by grace (Justification) looks like in the life of a Christian (Sanctification) -- a life of service.
2. Exegesis (see Introduction to Selected Books of the Bible)
* A second foretelling of the passion by Jesus and a lesson on greatness.
* He offers His prophecy while passing through Galilee, after healing the epileptic child (vv. 14-29). The idea that the Son of Man would be "handed over" suggests that God would be in control of these events (v. 30). The disciples fail to understand and are afraid to ask (v. 31).
* In a house in Capernaum Jesus overhears an argument among followers about who is the greatest (vv. 33-34). Jesus responds that whoever wants to be first must be last -- a servant of all (v. 35).
* Then embracing a child, He claimed that whoever welcomes a child in His name welcomes the Father who sent Him (vv. 36-37).
3. Theological Insights (see Charts of the Major Theological Options)
* The account portrays our sin as ignorance and pride (concupiscence) and then testifies to Justification by Grace (accepting the child who brings nothing to deserve Jesus' attention) and Sanctification (modeling what is greatness in God's eyes -- service).
* The ignorance of the disciples is a reminder that the revelation of God is totally foreign to human thinking, is hidden. See First Lessons, Advent 4 and Epiphany 2; Second Lesson, Lent 3; and the third bullet point of this section for the First Lesson, Epiphany 6.
* Regarding their ignorance, John Calvin observes:
The apostles had imagined that the state of Christ's kingdom would be prosperous and delightful, and that, as soon as He made himself known, He would be universally received with the highest approbation. They never thought it possible that the priests and scribes, and other rulers of the church would oppose Him.
(Calvin's Commentaries, Vol. XVI/2, p. 329)
* Calvin proceeds to wonder how the disciples could move from distress over Jesus' prediction of His Passion to arguing about who among them was the greatest. He answers that the ambition to which human minds is devoted leads to a forgetfulness of their present state in favor of a delusive rush forward (Ibid., p. 331).
* Martin Luther powerfully reflected on the character of sin that led to the disciples' efforts to establish themselves as greater than each other. Sin, he claims, turns us in on ourselves: "And this is in agreement with scripture, which describes man as so turned in on himself that he uses not only physical but even spiritual goods for his own purposes and in all things seeks only himself" (Luther's Works, Vol. 25, p. 345). For more on the concept of sin as concupiscence, see the second bullet point in this section for the Second Lesson.
* Martin Luther King Jr. elaborated on Jesus' definition of greatness in service (v. 35):
… recognize that he who is greatest among you shall be your servant… by giving that definition of greatness, it means that everybody can be great. Because everybody can serve. You don't have to have a college degree to serve. You don't have to make your subject and your verb agree to serve. You don't have to know about Plato and Aristotle to serve. You don't have to know Einstein's theory of relativity to serve… You only need a heart full of grace. A soul generated by love. And you can be that servant.
(A Testament of Hope, pp. 265-266)
* Such a doctrine of sanctification is further facilitated by appreciation that it is Christ Himself who comes to us in the neighbor, so that in serving the neighbor we serve Christ. Speaking on behalf of God in one of his sermons, Martin Luther proclaimed: "I want you to know that I am the one who is suffering hunger and thirst. If you feed this person, you are feeding me; if you let him thirst, it is I whom you are permitting to perish of thirst" (Luther's Works, Vol. 22, p. 520).
* Luther also offered reflections on how we can be sure that our sins of pride have not precluded our forgiveness and ability with God's grace to serve:
You say that the sins which we commit every day offend God, and therefore we are not saints. To this I reply: Mother's love is stronger than the filth and scabbiness on a child, and so the love of God toward us is stronger than the dirt that clings to us. Accordingly, although we are sinners, we do not lose our filial relation on account of our filthiness, nor do we fall from grace on account of our sin.
(Luther's Works, Vol. 54, p. 70)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* The message of the sermon flies in the face of the narcissism and quest for celebrity that so dominates in American culture today. See Jean Twenge and W. Keith Campbell, The Narcissist Epidemic; Richard Schickel, Intimate Strangers: The Culture of Celebrity.
5. Gimmick
Quote verse 35.
6. Possible Sermon Moves and/or Stories/Examples
* Being a servant isn't a real popular job. Kids don't grow up wanting to be a servant and most people do not want to make a career out of it. Servant work doesn't have much sex appeal. Reference might be made to the celebrity culture in Socio-Economic, Political, Psychological, and Scientific Insights.
* No, we don't want to be servants. We want to be great. Jesus gives some crazy advice. But of course that seems so typical of Jesus. He doesn't seem to make very attractive offers at first glance. Last week it was take up your cross; this week it is become a servant to everybody. Who wants it? Who needs it?
* Reflect with the congregation on how often it seems that the self-promoter gets ahead in life, in the company, in politics, in the academy, and even in the church. We all know somebody like that and may have played that game ourselves. But our Gospel Lesson teaches us that such a way of life is not serving God with Jesus' servant style.
* Then invite the congregation to consider what might happen in the parish if they all took up the job of becoming Jesus' servants, servants of everybody. Bickering might stop. It would be easier to get volunteers; more outreach to the needs of the community would transpire. Friendships and family relationships would also get easier. Instead of thinking first about ourselves, we would be thinking of others. Invite all to join Jesus' venerable company: Servants of Christ, Inc.
* What keeps us -- has kept us from joining up? Our pride, which is the essence of sin. Use the fifth bullet point of Theological Insights, following up on its leads to extrapolate the concept of sin as concupiscence.
* We are curved in on ourselves so that everything we do is about ourselves. Servanthood is not what we are going to want, caught up in that way of life. What a miserable existence we have in sin, with our unwillingness to reach out and serve. As Benjamin Franklin put it: "A man wrapped up in himself makes a very small bundle."
* American society might tell us how exciting it is to quest for celebrity, to grab for the good times, to be beholden to no one (see Socio-Economic, Political, Psychological, and Scientific Insights). In fact, sin and unwillingness to serve make us and our worlds very small.
* What a stunning contrast between the invitation to work for Servants of Christ and our egocentricity. Here is Jesus Christ, the Son of God, the greatest human ever to live, going to Jerusalem to die for us. What a servant! Yet we and his disciples, lowly and ordinary that we are, worry about who's going to be the greatest (vv. 33-34). How dare we pretend to be greater than Christ! That's what sin is all about.
* By becoming a servant, Christ teaches us that there is greatness in service. Use the quotation by Martin Luther King Jr. in Theological Insights. Servanthood makes for greatness.
* How do you get this opportunity? Is it as simple as vowing to become a servant of Christ? No, given our pride and stubbornness, there is no way we would join Servants of Christ, Inc. on our own. But then Jesus comes and embraces a child (v. 37). The child brings nothing to Jesus; He takes the full initiative. That's how He gets us on board, a grace that compels.
* A life of servanthood for Christ is never without Him and grace. Use the seventh bullet point of Theological Insights. When we serve someone, Jesus is present. He never comes without His grace. That's why we don't join Servants of Christ, Inc. on our own initiative. We get there by grace, just like that child He embraced.
* The life of servanthood for Christ's sake has many fringe benefits. Servanthood puts us first (v. 35). Servanthood also gives us access to God's will. For He tells us that whenever you seek out the hurt and lowly, you'll find God (v. 37). Employment with Servants of Christ, Inc. is a great life!
7. Wrap-Up
Perhaps the congregation might be thinking it's too late to join Servants of Christ, Inc., for we have been blowing it with our pride. Quote the last bullet point in Theological Insights. Sin doesn't remove God's parental love for us.
It takes God to get our relationships right.
Collect of the Day
Petitions are offered that the faithful lay aside all envy and selfish ambition to walk in God's ways of wisdom. It is recognized that God draws us to Himself. The same emphases as in the previous Sunday's Collect reflect here.
Psalm of the Day
Psalm 1
See Easter 7.
or Psalm 54
* A prayer for deliverance from personal enemies. Traditionally attributed to David when the Ziphanites told Saul that David was hiding among them.
* Issues a cry for help, for the ruthless seek the Psalmist's life (vv. 1-3).
* God is said to be the Psalmist's helper and upholder of life (v. 4). John Calvin notes that this confidence is based on the fact that "God could no more deny His word than deny Himself" (Calvin's Commentaries, Vol. V/1, p. 326).
* Pledges a freewill offering to God, for He delivered the Psalmist from trouble (vv. 6-7).
Sermon Text and Title
"Male-Female Relations: A Biblical Model"
Proverbs 31:10-31
1. Theological Aim of the Sermon and Strategy
To point to a vision of the Christian family (Sanctification), understood as a gift of God (Creation/Providence and Justification by Grace).
2. Exegesis (see First Lesson of Pentecost 15)
* An acrostic poem about the capable wife. This is an oracle said to have been taught to Lemuel by his mother.
* A capable wife is said to be far more precious than jewels (v. 10). Her husband trusts her and gains much from the relationship (v. 11).
* Such a woman is a willing, hard, and thrifty worker, a wise businesswoman (vv. 12-16, 18, 24).
* Such a woman is strong, both physically and morally, laughing at the uncertainties of the future (vv. 17, 25). She is wise and kind (v. 26).
* She cares for the poor (v. 20). She is also well prepared for snowstorms (v. 21).
* The husband of the capable wife is known in the city as one of the elders of the town (highly esteemed) (v. 23).
* Her children deem the capable wife happy, and her husband praises her (v. 28).
* A particular subject of the proverb is praised (v. 29). Charm is deceitful as well as beauty. The woman who fears the Lord is to be praised (v. 30).
* The husband is urged to share the wealth the woman has gained with her, for her works praise her (v. 31).
3. Theological Insights (see Charts of the Major Theological Options)
* The text is a testimony to Sanctification (the life of a Christian family) and Justification by Grace and/or Providence (for a woman relating to her family in the prescribed ways does so only by God's grace).
* Ever the realist about marriage, Martin Luther wrote:
… one must accept the evil days of marriage… This explains the saying "It takes a brave man to take a wife"; truly he must be brave and no one is so capable of this as a devout Christian, who lives by faith -- he can adapt himself to these evil days and not complain, cry out, and blaspheme God and His works, as do the foolish, blind smart alecks.
(Luther's Works, Vol. 28, p. 12)
* Regarding the woman's strength and tranquility of mind, John Wesley credits this to "a just confidence in God's gracious providence" (Commentary on the Bible, p. 312).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* In testifying to the strength of a woman (the ideal wife) opportunity is afforded for a sermon on women's equality and egalitarian marriage in the face of the divorce epidemic. See the statistics in the first bullet point of this section for the Gospel, Pentecost 19.
* Note that even in the patriarchal context, women were expected and praised for engagement in the market, making money through economic transactions.
5. Gimmick
Ralph Waldo Emerson wrote a fine introduction to the Proverb we consider this morning: "A man's wife has more power over him than the state has."
6. Possible Sermon Moves and/or Stories/Examples
* Our lesson describes the capable wife. Note her characteristics, citing the third through the fifth bullet points of Exegesis.
* But are these sentiments too patriarchal for us citizens of the Feminist Era? Wait, the Bible is still authoritative. We can learn a lot about the Christian family from this Proverb.
* What can we learn from the fact that a good wife has all these attributes? We need to be historians first if we are going to appreciate this Proverb, our heritage, and what it all has to do with us.
* Clarify how sexist/patriarchal most ancient Near-Eastern cultures were (still are). Women in such ancient cultures are often little more than property. The very fact that women and wives would receive odes of praise in such a setting indicates the feminist sensibilities of the Bible! For in truly patriarchal cultures, women are ignored in the defining literature.
* Granted, there is still a certain kind of paternalism evident in parts of this and other Proverbs. In verse 31 men are directed to share some of the family wealth (a text presupposing the social convention that the family's wealth was his). And in verse 2 of the Proverb (not part of our lesson) the student is warned "not to give your strength to women."
* But despite these flaws, there is something very powerful, freeing, egalitarian (a word of female equality) in the Jewish-Christian heritage. The very fact that cultures like America and Europe, saturated by Christian values, could produce an Emerson who speaks of female power over a man, that some of these nations have had women hold the highest offices in their governments, suggests that there is something about our faith that is empowering for women. Never forget that Jesus placed women in leadership capacities (Mark 15:40-41; 16; John 11:5).
* Okay, with that appreciation about our faith we return to our Proverb for the day, reading it with an eye toward what it teaches us about Christian families today.
* First, note the appreciation of the capable wife. This is not like Chris Noth's character on The Good Wife, who expects loyalty and good political images from his beleaguered wife. These are words calling on husbands to adore the accomplished women to whom they are married. She is "precious," the Bible says (vv. 10, 29). In Christian marriages, we are to adore our loved ones -- not taking our spouses for granted. Revel in their accomplishments and their love. No double standard, ladies. This Proverb invites you to do the same. If we cherish our spouses, we don't take them for granted, and so we don't grow apart (like some high-profile divorcing couples recently experienced).
* Our First Lesson speaks of the capable wife as having children who call her happy (v. 28). This is a content woman. Marriages work better with that attitude, and you do a better job raising kids in that environment than in a setting with a lot of sadness and complaining.
* The capable wife has a husband who is known as a leader in the community (vv. 23, 11b-12). It works both ways, guys. Successful people are very often aided by strong families.
* Let's not miss the capable wife's role in running family finances, having a share of the family finances (vv. 15-16, 18, 24). And in the end, she has a say in the family finances (v. 33). Too many twenty-first-century Christian marriages haven't caught on to this. We should keep this guidance in mind (sharing finances) in our own marriages. Collaboration on finances, trusting the business sense of both spouses, seems to be the Bible's way.
* Note that in accord with the biblical concept of wisdom (Proverbs 22:2, 9) the wise couple is called on to care for the poor (v. 20). One might say that this is another piece of good wisdom for contemporary marriage. Stay involved in the broader community. More on the capable wife and by implication her husband.
* The capable wife, it is said, keeps busy, and she is strong (vv. 25, 27). She doesn't get bored easily and she's not a wimp. Marriages among equals and which are exciting are more likely to endure happily.
* Thus far we have been talking about a Christian marriage in such a way (with the possible exception of concern with the poor) that it could be any marriage. But then as our lesson ends near the conclusion of the book of Proverbs (v. 30) it speaks of the virtues of a woman of faith, more important than charm or beauty. This applies to us guys too. Sharing the faith keeps a couple together, as they see their relationship as a sacred gift of God and their faithfulness to each other as a reflection of Christ's and God's faithfulness to us. The Catechism of the Catholic Church (1647) says it well: "The deepest reason [for fidelity] is found in the fidelity of God to His covenant, in that of Christ to His church. Through… matrimony the spouses are enabled to represent this fidelity and witness to it."
* There you have it: The ideal biblical model of male-female relationships in marriage. But more needs to be added for Christian couples. We've been talking as if human love could make all these happen, as if we lived in a perfect world. Yet in fact, the realities of sin pose challenges for this ideal. Good marriages have rough times (sometimes). Use the quote by Martin Luther in Theological Insights.
* Ask the congregation if they get the point, seeing the importance of faith as a buttress to a good marriage.
7. Wrap-Up
There is still more to the story of the capable wife, of the Christian marriage. Cite John Wesley's point in Theological Insights. Also consider his comments in the last bullet point of the Psalm of the Day. If we remain faithful to each other, if our relationships thrive, it is only by the action of God, by His amazing grace that transforms sinful, selfish people like us into capable wives, capable husbands. Perhaps we should paraphrase a Norwegian wisdom saying about parenting and apply it to marriage: "If a marriage turns out good, it is a miracle." In gratitude for that miracle, we might want to keep in mind some of the lessons we've gleaned from our lesson today, to become by the grace of God more capable husbands and wives.
Sermon Text and Title
"The Curse of Envy"
James 3:13--4:3, 7-8a
1. Theological Aim of the Sermon and Strategy
After analyzing sin as evil desire and concupiscence that mars our relationships, a word of grace (Justification) is proclaimed (while critiquing an undue concern in the text for what we must do to receive such grace).
2. Exegesis (see Introduction to Selected Books of the Bible)
* A continuation of the discussion of wisdom, in dialogue with its contrast to worldliness.
* Those with wisdom should show that their works are done with gentleness born of wisdom. Those with bitter envy and selfish ambition have no business being boastful, for they live in falsehood (3:13-14).
* The "wisdom" of envy and ambition is not from God but is earthly and unspiritual, for this leads to disorder and wickedness (3:15-16).
* By contrast, the wisdom from above [presumably given by God] is peaceable, gentle, full of mercy, and without partiality (3:17). (Could this text be personifying wisdom [see Proverbs 8:22-31]?) A harvest of righteousness is sown in peace for those who make peace (3:18).
* Conflicts and disputes among the faithful are said to come from their cravings at war in the faithful. This dynamic explains murder and conflicts (4:1-2).
* Exhorts in response submitting selves to God, resisting the devil (4:7). If we draw near to God He will draw near to us (4:8a).
3. Theological Insights (see Charts of the Major Theological Options)
* The text testifies to how the concupiscent yearnings of envy and ambition are the source of sin. Also a testimony is given to God's grace that makes resistance to Original Sin possible (Justification by Grace), making peace and gentleness (Sanctification) possible. Critique must also be offered of the overemphasis James places on what we must do to merit grace (4:8a). See the eleventh and twelfth bullet points of Possible Sermon Moves and/or Stories/ Examples for the Second Lesson, Pentecost 16.
* Augustine well describes the sinful lusts that trap us: "… the [sinners'] will… [is] enslaved to sin, by which they are tossed about by diverse mischievous lusts…" (Nicene and Post-Nicene Fathers, First Series, Vol. 5, p. 489). For more examples of viewing Original Sin as desire/concupiscence, see fourth and fifth bullet points of this section for the First Lesson, Pentecost 9; second bullet point of this section for the Second Lesson, Lent 4; first bullet point in Socio-Economic, Political, Psychological, and Scientific Insights for Gospel, Ash Wednesday.
* John Wesley sees the text as urging us to show wisdom by works, not by words only (Commentary on the Bible, p. 575).
* John Calvin notes that "wisdom requires a state of mind that is calm and composed, but envying disturbs it…" (Calvin's Commentaries, Vol. XXII/2, p. 326).
* The Reformer also argues that 4:7-8 does not imply that "the first part of the work belongs to us, and that afterward the grace of God follows…." "In short, James meant no other thing in this passage than that God is never wanting to us, except when we alienate ourselves from Him" (Ibid., p. 334).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* For poll data on how Americans try to deny our sinfulness and scientific data that seems to confirm the doctrine of Original Sin, see the first two bullet points in this section for the Second Lesson, Lent 4, and the third bullet point in this section for the First Lesson, Pentecost 9.
5. Gimmick
Ever wanted something so bad you could taste it? Envied the guy or gal who had it? James nails us on that with more biblical wisdom.
6. Possible Sermon Moves and/or Stories/Examples
* We get more wisdom this week. This section of the book of James is a further extrapolation of biblical wisdom. (If more elaboration on wisdom is required, consider again the second through the seventh and twelfth bullet points in this section for the First Lesson, Pentecost 12.) Wisdom includes humility, an openness to others. See Proverbs 15:33 and the seventh bullet point of this section (esp. the quotations) for the First Lesson, Pentecost 12.
* We're not wise if we are envious (3:14-15). But it's so hard to avoid. If you have grown up with someone and they get further than you, it is so easy to be envious.
* One social analyst, Alain de Botton, has argued that envy is more prominent in our Westernized democracies. In societies like ours where prerogatives of birth and fortune are said to be abolished (not really, but that is the ideology), we tend to think we can achieve as much as the other guy. And when we fail, melancholy and envy more readily set in than they do in hierarchically conceived societies where you expect inequalities (Status Anxiety, pp. 33, 43). The book of James is correct in suggesting that such interpersonal dynamics lead to conflict (4:1-2).
* Other dynamics occasion our envy and selfish ambition. Original Sin. Recall, its very nature is selfishness, what theologians have called concupiscence (a perverse desire for self-gratification, kind of like sex addicts have). Use the Augustine quotation and the leads in the second bullet point of Theological Insights.
* Note the scientific data that undergirds the idea of Original Sin as concupiscence or unbridled selfish ambition; follow up on the leads in Socio-Economic, Political, Psychological, and Scientific Insights. It might be wise to use some of the poll data noted in these leads to point out how we do not want to hear this message about our sin. In everything we do we are seeking pleasure or enjoying (selfish) pleasure, even in the very best of our deeds.
* Such selfishness, such envy of others does not make us happy. Cite the first quote by John Calvin in Theological Insights. Consider how, like Calvin and other Christians, Buddha warned against envy and its negative outcomes: "He who envies others does not obtain peace of mind."
* There are no two ways about it. Envy makes you miserable. This thoughtful observation of ancient Greek philosopher Heraclitus of Ephesus hits the nail on the head: "Our envy always lasts longer than the happiness of those we envy." Why envy another, why make ourselves miserable, when his or her happiness won't last as long as our misery?
* No, the book of James is right. Our envy and selfish ambition disturb the peace of wisdom (3:16-17).
* Two eminent Catholics provide some thoughtful strategies for making peace, being gentle, with those we have envied or quarreled (3:17--4:1). Medieval mystic Thomas à Kempis advises: "Be not angry that you cannot make others as you wish them to be, since you cannot make yourself as you wish to be." In the same spirit Pope John XXIII once uttered: "See everything; overlook a great deal; correct a little."
* One more thing about the curse of envy needs to be added, indeed the most important point. In view of our insidious selfishness, envy, and sin, there is not any way we can overcome these things on our own. But the wisdom of God that can give us the peace of mind to overcome selfishness and envy is a gift, a gift from God, our lesson teaches (3:17). Also see James 1:17. Address the apparent compromise of grace in 4:8a by following up on the data cited in the first bullet point of Theological Insights.
7. Wrap-Up
Envy is such a curse, so disruptive of peace and happiness. Thank God for His loving grace that never gives up on us and that gives us the wisdom to get our relationships right. What's there to be envious about when we have been given the greatest gift possible, the unconditional love of God that makes us as valuable as anyone who has ever existed?
Sermon Text and Title
"Greatness in the Kingdom"
Mark 9:30-37
1. Theological Aim of the Sermon and Strategy
A condemnation of our sinful pride and ignorance with a focus on what overcoming such pride by grace (Justification) looks like in the life of a Christian (Sanctification) -- a life of service.
2. Exegesis (see Introduction to Selected Books of the Bible)
* A second foretelling of the passion by Jesus and a lesson on greatness.
* He offers His prophecy while passing through Galilee, after healing the epileptic child (vv. 14-29). The idea that the Son of Man would be "handed over" suggests that God would be in control of these events (v. 30). The disciples fail to understand and are afraid to ask (v. 31).
* In a house in Capernaum Jesus overhears an argument among followers about who is the greatest (vv. 33-34). Jesus responds that whoever wants to be first must be last -- a servant of all (v. 35).
* Then embracing a child, He claimed that whoever welcomes a child in His name welcomes the Father who sent Him (vv. 36-37).
3. Theological Insights (see Charts of the Major Theological Options)
* The account portrays our sin as ignorance and pride (concupiscence) and then testifies to Justification by Grace (accepting the child who brings nothing to deserve Jesus' attention) and Sanctification (modeling what is greatness in God's eyes -- service).
* The ignorance of the disciples is a reminder that the revelation of God is totally foreign to human thinking, is hidden. See First Lessons, Advent 4 and Epiphany 2; Second Lesson, Lent 3; and the third bullet point of this section for the First Lesson, Epiphany 6.
* Regarding their ignorance, John Calvin observes:
The apostles had imagined that the state of Christ's kingdom would be prosperous and delightful, and that, as soon as He made himself known, He would be universally received with the highest approbation. They never thought it possible that the priests and scribes, and other rulers of the church would oppose Him.
(Calvin's Commentaries, Vol. XVI/2, p. 329)
* Calvin proceeds to wonder how the disciples could move from distress over Jesus' prediction of His Passion to arguing about who among them was the greatest. He answers that the ambition to which human minds is devoted leads to a forgetfulness of their present state in favor of a delusive rush forward (Ibid., p. 331).
* Martin Luther powerfully reflected on the character of sin that led to the disciples' efforts to establish themselves as greater than each other. Sin, he claims, turns us in on ourselves: "And this is in agreement with scripture, which describes man as so turned in on himself that he uses not only physical but even spiritual goods for his own purposes and in all things seeks only himself" (Luther's Works, Vol. 25, p. 345). For more on the concept of sin as concupiscence, see the second bullet point in this section for the Second Lesson.
* Martin Luther King Jr. elaborated on Jesus' definition of greatness in service (v. 35):
… recognize that he who is greatest among you shall be your servant… by giving that definition of greatness, it means that everybody can be great. Because everybody can serve. You don't have to have a college degree to serve. You don't have to make your subject and your verb agree to serve. You don't have to know about Plato and Aristotle to serve. You don't have to know Einstein's theory of relativity to serve… You only need a heart full of grace. A soul generated by love. And you can be that servant.
(A Testament of Hope, pp. 265-266)
* Such a doctrine of sanctification is further facilitated by appreciation that it is Christ Himself who comes to us in the neighbor, so that in serving the neighbor we serve Christ. Speaking on behalf of God in one of his sermons, Martin Luther proclaimed: "I want you to know that I am the one who is suffering hunger and thirst. If you feed this person, you are feeding me; if you let him thirst, it is I whom you are permitting to perish of thirst" (Luther's Works, Vol. 22, p. 520).
* Luther also offered reflections on how we can be sure that our sins of pride have not precluded our forgiveness and ability with God's grace to serve:
You say that the sins which we commit every day offend God, and therefore we are not saints. To this I reply: Mother's love is stronger than the filth and scabbiness on a child, and so the love of God toward us is stronger than the dirt that clings to us. Accordingly, although we are sinners, we do not lose our filial relation on account of our filthiness, nor do we fall from grace on account of our sin.
(Luther's Works, Vol. 54, p. 70)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* The message of the sermon flies in the face of the narcissism and quest for celebrity that so dominates in American culture today. See Jean Twenge and W. Keith Campbell, The Narcissist Epidemic; Richard Schickel, Intimate Strangers: The Culture of Celebrity.
5. Gimmick
Quote verse 35.
6. Possible Sermon Moves and/or Stories/Examples
* Being a servant isn't a real popular job. Kids don't grow up wanting to be a servant and most people do not want to make a career out of it. Servant work doesn't have much sex appeal. Reference might be made to the celebrity culture in Socio-Economic, Political, Psychological, and Scientific Insights.
* No, we don't want to be servants. We want to be great. Jesus gives some crazy advice. But of course that seems so typical of Jesus. He doesn't seem to make very attractive offers at first glance. Last week it was take up your cross; this week it is become a servant to everybody. Who wants it? Who needs it?
* Reflect with the congregation on how often it seems that the self-promoter gets ahead in life, in the company, in politics, in the academy, and even in the church. We all know somebody like that and may have played that game ourselves. But our Gospel Lesson teaches us that such a way of life is not serving God with Jesus' servant style.
* Then invite the congregation to consider what might happen in the parish if they all took up the job of becoming Jesus' servants, servants of everybody. Bickering might stop. It would be easier to get volunteers; more outreach to the needs of the community would transpire. Friendships and family relationships would also get easier. Instead of thinking first about ourselves, we would be thinking of others. Invite all to join Jesus' venerable company: Servants of Christ, Inc.
* What keeps us -- has kept us from joining up? Our pride, which is the essence of sin. Use the fifth bullet point of Theological Insights, following up on its leads to extrapolate the concept of sin as concupiscence.
* We are curved in on ourselves so that everything we do is about ourselves. Servanthood is not what we are going to want, caught up in that way of life. What a miserable existence we have in sin, with our unwillingness to reach out and serve. As Benjamin Franklin put it: "A man wrapped up in himself makes a very small bundle."
* American society might tell us how exciting it is to quest for celebrity, to grab for the good times, to be beholden to no one (see Socio-Economic, Political, Psychological, and Scientific Insights). In fact, sin and unwillingness to serve make us and our worlds very small.
* What a stunning contrast between the invitation to work for Servants of Christ and our egocentricity. Here is Jesus Christ, the Son of God, the greatest human ever to live, going to Jerusalem to die for us. What a servant! Yet we and his disciples, lowly and ordinary that we are, worry about who's going to be the greatest (vv. 33-34). How dare we pretend to be greater than Christ! That's what sin is all about.
* By becoming a servant, Christ teaches us that there is greatness in service. Use the quotation by Martin Luther King Jr. in Theological Insights. Servanthood makes for greatness.
* How do you get this opportunity? Is it as simple as vowing to become a servant of Christ? No, given our pride and stubbornness, there is no way we would join Servants of Christ, Inc. on our own. But then Jesus comes and embraces a child (v. 37). The child brings nothing to Jesus; He takes the full initiative. That's how He gets us on board, a grace that compels.
* A life of servanthood for Christ is never without Him and grace. Use the seventh bullet point of Theological Insights. When we serve someone, Jesus is present. He never comes without His grace. That's why we don't join Servants of Christ, Inc. on our own initiative. We get there by grace, just like that child He embraced.
* The life of servanthood for Christ's sake has many fringe benefits. Servanthood puts us first (v. 35). Servanthood also gives us access to God's will. For He tells us that whenever you seek out the hurt and lowly, you'll find God (v. 37). Employment with Servants of Christ, Inc. is a great life!
7. Wrap-Up
Perhaps the congregation might be thinking it's too late to join Servants of Christ, Inc., for we have been blowing it with our pride. Quote the last bullet point in Theological Insights. Sin doesn't remove God's parental love for us.