Proper 21
Preaching
Lectionary Preaching Workbook
Series III, Cycle A
The church year theological clue
As the church enters the last week of Sundays in the church year, the theological framework - eschatology - is renewed by the readings, particularly by the Gospel for the Day with its emphasis upon divine authority and repentance. The Gospel-context for this week's worship and preaching is the events that occurred after Jesus entered the Holy City to the day now called the Sunday of the Passion, or Palm Sunday. But the theme of today's worship takes the church all the way back to the beginning of Jesus' public ministry, to his baptism and the voice from heaven that declared, "You are my beloved Son, in whom I am well pleased," and to the subsequent message which he preached, "Repent for the kingdom of heaven is at hand." (Matthew 4:17) The church year is drawing to a close, and it is most appropriate to sound the theme, "Repent," and, also, "the kingdom of heaven is at hand."
The Prayer of the Day (LBW) - The new prayer apparently draws from several older collects, such as "keep us, we beseech thee, from all things that may hurt us,..." (Nineteenth Sunday after Trinity/Twentieth Sunday after Pentecost), and could become the prayer of people who truly repent of their sins:
God of love, you know our frailties and failings. Give us your grace to overcome them; keep us from those things that harm us; and guide us in the way of salvation.
Obliquely, it speaks to the Gospel for the Day, with its note of Jesus' authority and the call to repent and obey the Word of the Lord.
The Psalm of the Day - Psalm 25:1-9 (L); 25:1-14, or 25:3-9 (E); 25:4-9 (R) - When one has considered the Gospel in the context of the church year's eschatological framework, one can understand how this psalm is used on other Sundays of the year, and especially on the First Sunday in Advent, Series C, by the Roman Ordo and the Lutheran Lectionary. These could be the words of a truly repentant person, long ago or now, who prays:
Remember, O Lord, your compassion and love, for they are from everlasting. Remember not the sins of my youth and my transgressions; remember me according to your love and for the sake of your goodness, O Lord.
That this person is aware of the love and mercy of God is evident, because the psalm is replete with statements about God's graciousness, mercy, and patience in dealing with unfaithful human beings. Verse 10, not used in the Roman or Lutheran propers, is especially pertinent: "For you name's sake, O Lord, forgive my sin, for it is great." That could be the cry of a Jew, who has broken the old covenant, or a Christian, who has sinned and needs to have the new covenant in Christ, and in Baptism, renewed. It could be the word of either of the two sons in Jesus' parable.
The Psalm Prayer (LBW)
Lord our God, you show us your ways of compassion and love, and you spare sinners. Remember not our sins; relieve our misery; satisfy the longings of your people; and fulfill all our hopes for eternal peace through your Son, Jesus Christ our Lord.
Psalm 99 (C) - Here is another selection which was not included in the Roman Ordo but is appointed for use on the Last Sunday after the Epiphany (E) and/or The Transfiguration of our Lord (L); it might also have been included in the propers for Christ the King Sunday. It is especially appropriate in conjunction with the first reading, Exodus 33:12-23, of the Common Lectionary. Verses 6 through 8 reveal how this psalm responds to the read-ing about God's anger - and Moses' plea for mercy - after the "golden calf incident," especially in these words:
Moses and Aaron among his priests,... called upon the Lord.... O Lord God, you answered them indeed; you were a God who forgave them, yet punished them for their evil deeds.
The readings:
Ezekiel 18:1-4, 25-32 (E, L); 18:25-28 (R)
Ezekiel took sin very seriously. He was aware of the "shaking of the foundations" of Israel's institutions, and appears to be conscious of the fact that a major factor in this disintegration was the lack of individual responsibility in taking the covenant seriously and attempting to keep it in good faith. The sins of people were destroying the life of God's chosen people, and Ezekiel called upon the people to repent of their sins - to face up to their lack of responsibility, as individuals before the Lord God, to repent, and seek God's pardon of their transgressions. He perceived that God would forgive their sin, renew them and his covenant with them, and judge them according to their new, not their old, ways of living. The addition of verses 1-4 (E, L) was made because it declares that the lives of all people - "father's life and the son's life" - belong to God; this points to the parable of the father and the two sons. The extension on the end of the reading gives a powerful con-clusion to the lection:
House of Israel, in future I mean to judge each of you by what he does - it is the Lord Yahweh who speaks. Repent, renounce all your sins, avoid all occasions of sin! Shake off all the sins you have committed against me, and make yourselves a new heart and a new spirit! Why are you so anxious to die, House of Israel? I take no pleasure in the death of anyone - it is the Lord Yahweh who speaks. Repent and live! (Jerusalem Bible)
The parable of the father and the two sons beautifully illustrates this word of the prophet; it is one of the most appropriate first readings in the lectionaries, and it almost insists on inclusion in any sermon on the Gospel for the Day.
Exodus 32:12-23 (C)
This is the last in the series of first readings from the book of Exodus; there were no less than thirteen lections taken from Exodus. Any congregation where these lessons have been read as the basis for a preaching series should be richer for the experience and ought to have deepened its understanding of the Exodus, as well as its implications for the Christian faith. In this reading, a continuation of last Sunday's lesson, God has informed Moses about the golden calf and threatens the people of Israel with destruction. Moses pleads with God to have mercy upon them, and God agrees to withhold his wrath, sending Moses to deal with the people. Moses descended with the two tablets of stone, which contained the commandments of God, was met by Joshua, and proceeded toward the camp. The noise they heard sounded like a battle to Joshua, but like chanting to Moses; the people were worshiping their new god. Moses angrily smashed the two stone tablets and demanded an explanation from Aaron, who told how that it all came about because they thought Moses would never come down from the mountain, and they were certain that God had forsaken them. Moses, in the section beyond the pericope, straightened them out in a hurry with a bloodbath executed by "the sons of Levi." Only then was the way open for reconciliation with the Lord God.
Philippians 2:1-5, or 2:1-11 (R); 2:1-5 (6-11) (L); 2:1-13 (E, C)
Here is a plea from Paul to the congregation at Philippi to be like-minded in all things, unselfish in everything, counting "others better than yourselves." They are to have "this mind" among themselves, because it is a gift from Christ, their Lord, to them, hence their business is to exercise this gift of love from the Lord. The longer form of the lesson includes the great Christological hymn, which most scholars believe existed before Paul; he quoted it and made some additions to it. Its primary use in the lectionary is on the Sunday of the Passion, Series C, where it identifies Jesus as the One who existed before he was born "in the form of God," and though he was of equal status with God, he "emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death...." Paul probably added, "even death on a cross." The hymn goes on to tell how God gave him
the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord,
with Paul probably adding, "to the glory of God the Father." Hence, this lection is theologically "loaded" for the pastor who may be preaching from the second readings. The first section, or the short form, lends itself as a response to the repentance theme of first reading and the Gospel for the Day.
Matthew 21:28-32
Taken by itself, the little parable about the man who had asked his two sons to go out and work in the vineyard - one refused but later changed his mind - repented - and obeyed his father; the other agreed but did not go - might be interpreted on the level of ethics. But placed as it is within the story of the last days of Jesus' public ministry, it has a completely different meaning. Matthew rightly puts it in the context of the question about his authority and the unwillingness of the religious leaders to accept him and his message while the prostitutes and tax collectors eagerly accepted him. He probably could never have resolved the question of his authority to teach and preach the good news to the satisfaction of the religious establishment, so he called upon them to repent, echoing through the parable the first message which he preached, taking up where John the Baptizer left off: "Repent, for the kingdom of heaven is at hand." And, in the process, he justifies John:
For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and harlots believed him; and even when you saw it, you did not afterward repent and believe him.
Matthew could easily have added, "Repent, for the kingdom is at hand." God did just that at the cross and the empty tomb.
Sermon suggestions:
Matthew 21:28-32 - "Mirror, Mirror ... in the Font."
At first glance, this reading seems to have little or nothing to do with us; we are certainly not to be numbered with the chief priests and the elders of Jerusalem, the people to whom Jesus addressed the parable, and we surely can't be counted with the tax collectors and prostitutes, although we claim to believe in Jesus, as they did. When all is said and done, however, we know that we need to hear the parable and realize that it does affect us, because we are in dire need of repentance and the reassurance that comes to us in knowing that God forgives us of our sins.
1. Like it or not, there are too many times in our lives when we act too much like the religious leaders who opposed Jesus and rejected the good news. Like them, we claim to be true believers, but our lives give us away as backsliders in the faith, who declare their allegiance to God in church on Sunday, but live differently on Monday and the rest of the week. We say, "I will," but we don't engage in the business of the kingdom - claim it in faith - most of the time.
2. The rebellious son is our model. He refused to go into the vineyard, but later changed his mind - repented - and obeyed his father's command. He shows us that the Christian life begins with hearing a message, changing one's mind about one's attitude toward God and the kingdom, and then going out to live as a servant of the Lord. Repentance leads from a change of mind to a new life-style - in Christ.
3. The cross is a constant reminder of God's invitation to claim the kingdom of heaven in and through Jesus Christ. It makes a silent statement, telling us that the kingdom of heaven is close at hand, and calling on us to repent of our sin and spiritual stubbornness, and to surrender to the will of God in true faith and obedience.
4. There's a mirror in front of the empty cross; it is the reflective surface of the water in the font. Look in the mirror every day - and live. What do we see, rebellious and disobedient people who refuse to change our minds and lives, or repentant Christians, who admit our sinful - and helpless - condition before God and honestly repent of sin?
In Ray Bradbury's The Martian Chronicles, the final scene shows the last father from earth taking his children down to one of the silver-surfaced canals of Mars to show them the Martians. When one of the children says, "Where are the Martians?", he simply points down to the water of the canal, where they see only their own images reflected back to them and says, "There are the Martians." The font tells us that we, who were unworthy sinners, have been forgiven in Jesus Christ, and - with him - will live forever in the eternal kingdom of God.
Ezekiel 18:25-28 (R); 18:1-4, 25-32 (E, L) - "The Move from Death to Life."
1. Death warning - Those who turn away from God and sin are doomed to death, according to the prophet. He speaks before it is too late. That is the prophet's role.
2. Life offer - Sinners, who repent of their sinfulness and turn their lives around, receive the forgiveness of their sins and the promise of eternal life. Both prophet and Son of God speak good news.
3. Absolution guaranteed - Only the Son of God could guarantee people that God does not want anyone to perish; his death and resurrection affirm it.
4. Turn about and live - The prophet promises life to those who repent; Jesus will deliver
Exodus 33:12-33 - "An Explosion Averted."
1. God was about to blow his top when Israel made and worshiped the golden calf. He was angry enough with the people to write them off and destroy them. It was just a matter of time, and there wasn't much time left.
2. Moses, with his plea, defused the wrath of God that was about to explode and destroy his people. He vented his own anger by smashing the tablets and, later, grinding up the golden calf, but Aaron intervened and saved the Israelites from the full force of Moses' rage.
3. God made some of the Israelites pay the price of their sin. Some lost their lives, but all of them learned another hard lesson on the way to the Promised Land.
4. Forty years in the wilderness to freedom; forty years in the tomb to new life.
Philippians 2:1-11 (R); 2:1-13 (E, C); 2:1-5 (6-11) (L) - "How Christians Are Different."
1. They think differently, for they have been given the mind of Christ. Therefore, they are of one mind.
2. They act differently, for they have been infused with the love of the Lord. They put others ahead of themselves.
3. They hope differently, for they have caught a glimpse of the kingdom of heaven in Jesus Christ.
4. They pray differently, for they know that Jesus is Lord, and that his name demands that they "bend the knee" in true faith to the Lord, looking for the time when they will be united with him forever.
As the church enters the last week of Sundays in the church year, the theological framework - eschatology - is renewed by the readings, particularly by the Gospel for the Day with its emphasis upon divine authority and repentance. The Gospel-context for this week's worship and preaching is the events that occurred after Jesus entered the Holy City to the day now called the Sunday of the Passion, or Palm Sunday. But the theme of today's worship takes the church all the way back to the beginning of Jesus' public ministry, to his baptism and the voice from heaven that declared, "You are my beloved Son, in whom I am well pleased," and to the subsequent message which he preached, "Repent for the kingdom of heaven is at hand." (Matthew 4:17) The church year is drawing to a close, and it is most appropriate to sound the theme, "Repent," and, also, "the kingdom of heaven is at hand."
The Prayer of the Day (LBW) - The new prayer apparently draws from several older collects, such as "keep us, we beseech thee, from all things that may hurt us,..." (Nineteenth Sunday after Trinity/Twentieth Sunday after Pentecost), and could become the prayer of people who truly repent of their sins:
God of love, you know our frailties and failings. Give us your grace to overcome them; keep us from those things that harm us; and guide us in the way of salvation.
Obliquely, it speaks to the Gospel for the Day, with its note of Jesus' authority and the call to repent and obey the Word of the Lord.
The Psalm of the Day - Psalm 25:1-9 (L); 25:1-14, or 25:3-9 (E); 25:4-9 (R) - When one has considered the Gospel in the context of the church year's eschatological framework, one can understand how this psalm is used on other Sundays of the year, and especially on the First Sunday in Advent, Series C, by the Roman Ordo and the Lutheran Lectionary. These could be the words of a truly repentant person, long ago or now, who prays:
Remember, O Lord, your compassion and love, for they are from everlasting. Remember not the sins of my youth and my transgressions; remember me according to your love and for the sake of your goodness, O Lord.
That this person is aware of the love and mercy of God is evident, because the psalm is replete with statements about God's graciousness, mercy, and patience in dealing with unfaithful human beings. Verse 10, not used in the Roman or Lutheran propers, is especially pertinent: "For you name's sake, O Lord, forgive my sin, for it is great." That could be the cry of a Jew, who has broken the old covenant, or a Christian, who has sinned and needs to have the new covenant in Christ, and in Baptism, renewed. It could be the word of either of the two sons in Jesus' parable.
The Psalm Prayer (LBW)
Lord our God, you show us your ways of compassion and love, and you spare sinners. Remember not our sins; relieve our misery; satisfy the longings of your people; and fulfill all our hopes for eternal peace through your Son, Jesus Christ our Lord.
Psalm 99 (C) - Here is another selection which was not included in the Roman Ordo but is appointed for use on the Last Sunday after the Epiphany (E) and/or The Transfiguration of our Lord (L); it might also have been included in the propers for Christ the King Sunday. It is especially appropriate in conjunction with the first reading, Exodus 33:12-23, of the Common Lectionary. Verses 6 through 8 reveal how this psalm responds to the read-ing about God's anger - and Moses' plea for mercy - after the "golden calf incident," especially in these words:
Moses and Aaron among his priests,... called upon the Lord.... O Lord God, you answered them indeed; you were a God who forgave them, yet punished them for their evil deeds.
The readings:
Ezekiel 18:1-4, 25-32 (E, L); 18:25-28 (R)
Ezekiel took sin very seriously. He was aware of the "shaking of the foundations" of Israel's institutions, and appears to be conscious of the fact that a major factor in this disintegration was the lack of individual responsibility in taking the covenant seriously and attempting to keep it in good faith. The sins of people were destroying the life of God's chosen people, and Ezekiel called upon the people to repent of their sins - to face up to their lack of responsibility, as individuals before the Lord God, to repent, and seek God's pardon of their transgressions. He perceived that God would forgive their sin, renew them and his covenant with them, and judge them according to their new, not their old, ways of living. The addition of verses 1-4 (E, L) was made because it declares that the lives of all people - "father's life and the son's life" - belong to God; this points to the parable of the father and the two sons. The extension on the end of the reading gives a powerful con-clusion to the lection:
House of Israel, in future I mean to judge each of you by what he does - it is the Lord Yahweh who speaks. Repent, renounce all your sins, avoid all occasions of sin! Shake off all the sins you have committed against me, and make yourselves a new heart and a new spirit! Why are you so anxious to die, House of Israel? I take no pleasure in the death of anyone - it is the Lord Yahweh who speaks. Repent and live! (Jerusalem Bible)
The parable of the father and the two sons beautifully illustrates this word of the prophet; it is one of the most appropriate first readings in the lectionaries, and it almost insists on inclusion in any sermon on the Gospel for the Day.
Exodus 32:12-23 (C)
This is the last in the series of first readings from the book of Exodus; there were no less than thirteen lections taken from Exodus. Any congregation where these lessons have been read as the basis for a preaching series should be richer for the experience and ought to have deepened its understanding of the Exodus, as well as its implications for the Christian faith. In this reading, a continuation of last Sunday's lesson, God has informed Moses about the golden calf and threatens the people of Israel with destruction. Moses pleads with God to have mercy upon them, and God agrees to withhold his wrath, sending Moses to deal with the people. Moses descended with the two tablets of stone, which contained the commandments of God, was met by Joshua, and proceeded toward the camp. The noise they heard sounded like a battle to Joshua, but like chanting to Moses; the people were worshiping their new god. Moses angrily smashed the two stone tablets and demanded an explanation from Aaron, who told how that it all came about because they thought Moses would never come down from the mountain, and they were certain that God had forsaken them. Moses, in the section beyond the pericope, straightened them out in a hurry with a bloodbath executed by "the sons of Levi." Only then was the way open for reconciliation with the Lord God.
Philippians 2:1-5, or 2:1-11 (R); 2:1-5 (6-11) (L); 2:1-13 (E, C)
Here is a plea from Paul to the congregation at Philippi to be like-minded in all things, unselfish in everything, counting "others better than yourselves." They are to have "this mind" among themselves, because it is a gift from Christ, their Lord, to them, hence their business is to exercise this gift of love from the Lord. The longer form of the lesson includes the great Christological hymn, which most scholars believe existed before Paul; he quoted it and made some additions to it. Its primary use in the lectionary is on the Sunday of the Passion, Series C, where it identifies Jesus as the One who existed before he was born "in the form of God," and though he was of equal status with God, he "emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death...." Paul probably added, "even death on a cross." The hymn goes on to tell how God gave him
the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord,
with Paul probably adding, "to the glory of God the Father." Hence, this lection is theologically "loaded" for the pastor who may be preaching from the second readings. The first section, or the short form, lends itself as a response to the repentance theme of first reading and the Gospel for the Day.
Matthew 21:28-32
Taken by itself, the little parable about the man who had asked his two sons to go out and work in the vineyard - one refused but later changed his mind - repented - and obeyed his father; the other agreed but did not go - might be interpreted on the level of ethics. But placed as it is within the story of the last days of Jesus' public ministry, it has a completely different meaning. Matthew rightly puts it in the context of the question about his authority and the unwillingness of the religious leaders to accept him and his message while the prostitutes and tax collectors eagerly accepted him. He probably could never have resolved the question of his authority to teach and preach the good news to the satisfaction of the religious establishment, so he called upon them to repent, echoing through the parable the first message which he preached, taking up where John the Baptizer left off: "Repent, for the kingdom of heaven is at hand." And, in the process, he justifies John:
For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and harlots believed him; and even when you saw it, you did not afterward repent and believe him.
Matthew could easily have added, "Repent, for the kingdom is at hand." God did just that at the cross and the empty tomb.
Sermon suggestions:
Matthew 21:28-32 - "Mirror, Mirror ... in the Font."
At first glance, this reading seems to have little or nothing to do with us; we are certainly not to be numbered with the chief priests and the elders of Jerusalem, the people to whom Jesus addressed the parable, and we surely can't be counted with the tax collectors and prostitutes, although we claim to believe in Jesus, as they did. When all is said and done, however, we know that we need to hear the parable and realize that it does affect us, because we are in dire need of repentance and the reassurance that comes to us in knowing that God forgives us of our sins.
1. Like it or not, there are too many times in our lives when we act too much like the religious leaders who opposed Jesus and rejected the good news. Like them, we claim to be true believers, but our lives give us away as backsliders in the faith, who declare their allegiance to God in church on Sunday, but live differently on Monday and the rest of the week. We say, "I will," but we don't engage in the business of the kingdom - claim it in faith - most of the time.
2. The rebellious son is our model. He refused to go into the vineyard, but later changed his mind - repented - and obeyed his father's command. He shows us that the Christian life begins with hearing a message, changing one's mind about one's attitude toward God and the kingdom, and then going out to live as a servant of the Lord. Repentance leads from a change of mind to a new life-style - in Christ.
3. The cross is a constant reminder of God's invitation to claim the kingdom of heaven in and through Jesus Christ. It makes a silent statement, telling us that the kingdom of heaven is close at hand, and calling on us to repent of our sin and spiritual stubbornness, and to surrender to the will of God in true faith and obedience.
4. There's a mirror in front of the empty cross; it is the reflective surface of the water in the font. Look in the mirror every day - and live. What do we see, rebellious and disobedient people who refuse to change our minds and lives, or repentant Christians, who admit our sinful - and helpless - condition before God and honestly repent of sin?
In Ray Bradbury's The Martian Chronicles, the final scene shows the last father from earth taking his children down to one of the silver-surfaced canals of Mars to show them the Martians. When one of the children says, "Where are the Martians?", he simply points down to the water of the canal, where they see only their own images reflected back to them and says, "There are the Martians." The font tells us that we, who were unworthy sinners, have been forgiven in Jesus Christ, and - with him - will live forever in the eternal kingdom of God.
Ezekiel 18:25-28 (R); 18:1-4, 25-32 (E, L) - "The Move from Death to Life."
1. Death warning - Those who turn away from God and sin are doomed to death, according to the prophet. He speaks before it is too late. That is the prophet's role.
2. Life offer - Sinners, who repent of their sinfulness and turn their lives around, receive the forgiveness of their sins and the promise of eternal life. Both prophet and Son of God speak good news.
3. Absolution guaranteed - Only the Son of God could guarantee people that God does not want anyone to perish; his death and resurrection affirm it.
4. Turn about and live - The prophet promises life to those who repent; Jesus will deliver
Exodus 33:12-33 - "An Explosion Averted."
1. God was about to blow his top when Israel made and worshiped the golden calf. He was angry enough with the people to write them off and destroy them. It was just a matter of time, and there wasn't much time left.
2. Moses, with his plea, defused the wrath of God that was about to explode and destroy his people. He vented his own anger by smashing the tablets and, later, grinding up the golden calf, but Aaron intervened and saved the Israelites from the full force of Moses' rage.
3. God made some of the Israelites pay the price of their sin. Some lost their lives, but all of them learned another hard lesson on the way to the Promised Land.
4. Forty years in the wilderness to freedom; forty years in the tomb to new life.
Philippians 2:1-11 (R); 2:1-13 (E, C); 2:1-5 (6-11) (L) - "How Christians Are Different."
1. They think differently, for they have been given the mind of Christ. Therefore, they are of one mind.
2. They act differently, for they have been infused with the love of the Lord. They put others ahead of themselves.
3. They hope differently, for they have caught a glimpse of the kingdom of heaven in Jesus Christ.
4. They pray differently, for they know that Jesus is Lord, and that his name demands that they "bend the knee" in true faith to the Lord, looking for the time when they will be united with him forever.
