Proper 22 / Pentecost 20 / Ordinary Time 27
Preaching
Lectionary Preaching Workbook
Series IX, Cycle B
Theme of the Day
Reflections on the love of God.
Collect of the Day
Addressing the sovereign God who created us to live in loving community, petitions are raised by the faithful to be formed in faith to trust like children and so reflect Christ's image. Justification and Sanctification are again emphasized.
Psalm of the Day
Psalm 26
* A prayer for deliverance from personal enemies; a lament traditionally attributed to David.
* The Psalmist cries for vindication, claiming his integrity and faithfulness (vv. 1-3, 11). Reference is made to God's loving kindness.
* Further elaboration of his innocence is offered (vv. 4-5). Martin Luther contends that these claims apply to the word we proclaim, not to our lives (Luther's Works, Vol. 12, pp. 186-187). He writes: "Nothing but pride, evil, lust, hate, and envy still cling to my flesh" (Ibid., p. 188). John Calvin construes the Psalm as a celebration of the grace of God and our gratitude (Calvin's Commentaries, Vol. IV/2, p. 444).
* The protest of innocence is demonstrated in a liturgical ceremony, washing his hands in innocence (vv. 6-7; Deuteronomy 21:6-8).
* Offers a prayer for help, redemption, and graciousness (vv. 8-11). Contrasts are drawn between the ways of sinners and those of the righteous. The reference to "evil devices" (in v. 10) may refer to sexual immorality (Leviticus 18:17; 19:29--20:14; Job 31:11).
John Wesley claims that the level ground on which the Psalmist says he stands (v. 12) is the protection of God's promise and His almighty and watchful presence (Commentary on the Bible, p. 279).
or Psalm 8
* A hymn traditionally attributed to David, celebrating God's glory, His infinite goodness, and humanity's God-given dignity. Reference to the Gittoth in the preface to the Psalm may allude to a melody to be used with the song.
* God's sovereignty is affirmed, along with the beauty of creation (vv. 1, 3, 9). About this matter, John Calvin writes: "… David implies, that when all the faculties of the human mind are exerted to the utmost in meditation on this subject, they yet come far short of it" (Calvin's Commentaries, Vol. IV/2, p. 94).
* Despite the awesomeness of God, He is yet wonderful to human beings and cares for them. They are a little lower than God (or divine beings) crowned with glory (vv. 4-5). They have dominion over all creation (vv. 6-8). In verse 4 the phrase "son of man" is used to describe morality or should we read these remarks prophetically as referring to the Messiah (Jesus as the Son of Man)?
Regarding the Psalm overall, Calvin writes: "… by reflecting upon these our hearts may be informed with love to God, that we may be stirred up to the practice of holiness…"
(Ibid., p. 108).
Sermon Text and Title
"Never Abandoned"
Job 1:1; 2:1-10
1. Theological Aim of the Sermon and Strategy
To offer comfort to those feeling abandoned, like Job, with attention to how evil and temptations operate in our lives and also to confess his faith that God never fails (Justification by Grace).
2. Exegesis
* A folktale probing faith in the midst of suffering. The date of the work is uncertain but perhaps composed around the time of the Babylonian Captivity in the sixth or fifth century BC. There are several parallel ancient Egyptian texts.
* The book is a challenge to conventional Hebraic wisdom thinking, as it appears to break with the older vision of the divine order of life and God's justice in maintaining that order. In its place we are exposed to a God who reveals Himself personally and is profoundly involved in human life, a God who respects human independence and wishes service to Him to be freely given.
* Main Sections: (1) Narrative framework (1:1--2:13); (2) Job's laments (chs. 3, 29-31); (3) A dialogue between Job and his friends, including five discourses (chs. 4-28); (4) A monologue by Elihu (chs. 32-37); (5) The divine discourses and Job's responses (38:1--42:6); and (6) Narrative framework (42:7-17). The monologue by Elihu is likely a later expansion.
* Central Themes: (1) God reigns majestically; (2) Yet He does so with loving care; (3) Faith for its own sake is a virtue outweighing impatience and doubt; (4) Some hint that suffering may be redemptive insofar as it makes one disinterested in pursuing piety; (5) We cannot fully comprehend God's ways; and (6) Human worthlessness before God and our ephemerality.
* Job is introduced as a righteous, faithful man (1:1). Uz where he resides may be Edom. Ezekiel (14:14, 20) associated Job with Noah and Daniel.
* The account of sons of God and Satan discoursing with the Lord who extols Job for having retained his faith despite earlier affliction (2:1-3). On a dare from Satan He allows this heavenly being to afflict Job (2:4-8).
* In the midst of his suffering from sores afflicted on him and the previous loss of his children and property (1:13-20), Job's wife suggests that he curse God and as a result be struck down by God (a way of committing suicide) (2:9).
* Job's response is that having received good from God we must accept all He sends (2:10).
3. Theological Insights (see Charts of the Major Theological Options)
* The text addresses temptation (Sin) and the comfort that God is with us (Justification by Grace).
* Commenting on the devil's temptation of Job, John Wesley noted: "If God did not chain up the roaring lion, how soon would he devour us… Job, in being maligned of Satan, was a type of Christ" (Commentary on the Bible, p. 259).
* According to Wesley we can also learn something of our own situation/temptations from the Job story (esp. regarding his wife's suggestion that he commit a kind of suicide): "It is his [Satan's] policy to send his temptations by hands of those who are dear to us. We must, therefore, watch carefully that we be not drawn to any evil by them whom we love and value the most" (Ibid., p. 258).
* To the questions posed to God by Job's wife (2:9), Wesley elaborates a bit further on Job's words:
Shall we poor worms give laws to our supreme Lord and oblige Him never to afflict us? And shall not those great manifold mercies, which from time to time God has given us, compensate these short afflictions? Ought we not to bless God for those mercies which we do not deserve, and contentedly endure those corrections which we do deserve?
(Ibid., p. 259)
* Martin Luther suggests that none are ultimately forsaken by God (though sometimes it seems that way):
From the example of Job one can understand to some extent what it is to be forsaken of God… Yet Job is not completely forsaken, his soul and life are still preserved and sure under the protection of God and his holy angels, and he still has comfort in his heart.
(Luther's Works, Vol. 12, p. 125)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* A 2006 survey of Americans by researchers from the University of Arizona and Duke University indicated that 1 in 4 have no one with whom to discuss important matters.
5. Gimmick
When things go bad in life you can feel so alone, sometimes even surrounded by family and friends. That's how Job felt.
6. Possible Sermon Moves and/or Stories/Examples
* Mother Teresa, despite all her concern for the poor, felt more a burden for the lonely. At one time in her life she observed: "The most terrible poverty is loneliness, and the feeling of being unloved."
* John Milton, famed author of Paradise Lost, said it well: "Loneliness is the first thing which God's eye named not good."
* In much the same vein there is an unattributed, anonymous quotation that captures the sadness associated with loneliness: "By ourselves we can enjoy life, but to really appreciate life we must find companionship."
* Studies show how lonely many Americans are. Cite the survey in Socio-Economic, Political, Psychological, and Scientific Insights.
* Imagine the aloneness Job felt. We know the story of the catastrophes he endured. This wealthy community pillar, a true believer in Yahweh known for his integrity, had endured the loss of his children and much of his property as a result of raids by Sabeans (Arab ancestors) (1:13-20). And since enduring these tragedies ugly, painful sores had begun to appear on Job's body (2:7). This was a man whose life seemed in shambles.
* Ever endure calamity after calamity? Then you do know how lonely it can feel, like no one understands. Imagine the sense of abandonment experienced by Job!
* Even his closest family could not help, could not comfort him. In fact, his wife seemed to reject everything that the godly man stood for, suggesting he curse God (which Hebrews believe would lead to one's death) and die (2:9).
* We can't be sure of her motives. Was she just trying to find a way to put the man she loved out of his misery or was her anger at God coming out in destructive ways? Either way, sometimes even loved ones don't have the right things to say, make well-meaning mistakes, when bad things happen to loved ones. The result is a feeling that we are all alone because even those closest to us don't understand.
* Introduce the quotation by John Wesley in the third bullet point of Theological Insights.
* Suffering produces loneliness -- a sense of isolation. Ask again if the congregation has ever felt (if some still feel) alone. Job in his suffering gives us some assurance in our struggles.
* A bit miffed at his wife's (bad) advice, Job responds that if we receive good from God we should also be willing to receive the bad (2:10). Consider Wesley's comments in the fourth bullet point of Theological Insights.
* You may or may not agree that God sends evil. Perhaps evil is just the work of the devil, and God is committed to struggle against evil. (See Gospel, Pentecost 6.) But the point is that Job confessed that he is not alone, that God is present in the events of his life.
* Cite the last bullet point of Theological Insights. Job has not been forsaken and abandoned. That insight offers hope and comfort. Somehow the bad times are not as rough when you have a companion to face them.
7. Wrap-Up
Who is this One who has not abandoned us? Our Second Lesson tells us. Cite Hebrews 2:10, regarding how all things exist in God -- the God in whom all things exist, a God who went to the cross for us, who walks alongside us. This is a companion who will never abandon us. With a God like that who understands and having someone like that who accompanies us, it makes the sufferings and sadness a bit more bearable. Cling to this vision and engage this Lord the next time tough times come knocking.
Sermon Text and Title
"Jesus: The God of Love Who Died for Us"
Hebrews 1:1-4; 2:5-12
1. Theological Aim of the Sermon and Strategy
A teaching sermon on why Jesus must be God and how He can be both divine and human.
2. Exegesis (see Introduction to Selected Books of the Bible)
* The epistle's prologue, including a reflection on the superiority of Christ to all creatures (esp. the angels), indeed affirming His divinity.
* Noting that God has spoken to the Hebrews in many ways by the prophets, in the last days it is said that He has spoken by a Son through whom the He created the world (1:1-2). The text indicates the belief of early Christians that they were in the end times.
* The Son is said to be the reflection of God's glory and the exact imprint of His very being, sustaining all things by His powerful word (1:3a).
* After making purification for sins, the Son is glorified at the Father's right hand, having become much superior to the angels (1:3b-4).
* After further reflection on the glory of the Son, His superiority to the angels (1:5-14) and warnings against falling away from these beliefs (2:1-4), the lesson resumes with reference to God not subjecting the coming world to angels (2:5). Instead it is subject to human beings who are identified with a quotation from Psalms 8:4-6 referring to the awesomeness of God actually caring about them, making them a little lower than angels but subjecting all things under their feet (2:6-8a). Yet not everything is subjected to humans, but we do see Jesus now crowned with glory and honor because of His suffering and death. By God's grace He tasted death for everyone (2:8b-9).
* Claims it is fitting that God, for whom and through whom all things exist, made the pioneer of humanity's salvation perfect through sufferings. The One who sanctifies and those sanctified have the One Father (2:10-11a). For this reason Jesus calls those whom He saved brothers and sisters (a point made by citing Psalm 22:22) (2:11b-12).
3. Theological Insights (see Charts of the Major Theological Options)
* Deals with Christology, Atonement, Justification (as Intimate Union), and Sanctification.
* John Calvin notes that the lesson intimates that no good can be found apart from Christ, as He is the heir of all things (Calvin's Commentaries, Vol. XXII/1, p. 33).
* The Genevan Reformer believed that only in Christ is God known: "When, therefore, thou hearest that the Son is the brightness of the Father's glory, think thus with thyself, that the glory of the Father is invisible until it shines forth in Christ…" (Ibid., p. 35).
* We are called brothers and sisters of Christ (2:11) because we share His humanity.
* Martin Luther notes how Christ cleanses/purifies us: "To go further: When we accept Him [Christ], when we believe He has purified us, He dwells within us because of, and by, our faith, daily continuing to cleanse us by His own operation; and nothing apart from Christ in any way contributes to the purification of our sins" (Complete Sermons, Vol. 3/2, p. 180).
* All this is accomplished by God -- His love. Luther writes: "For God does not compel men to salvation by force and fear, but by this pleasing spectacle of His mercy and love He moves and draws through love all whom He will save" (Luther's Works, Vol. 29, p. 132).
* We might adopt an observation by John Chrysostom to explain the idea of Jesus tasting death for us (2:9). Jesus tasted death, removing its fear from us, like a caring doctor might inject himself with the medicine he/she has prescribed for a patient in order to still the patient's fears (Nicene and Post-Nicene Fathers, First Series, Vol. 14, p. 384).
* A more ancient analogy for making the mystery of the incarnation intelligible was described in the Lutheran Confessional writings of the reformation: "The ancient Fathers have illustrated this union and sharing of the natures [of Christ] by the analogy of incandescent iron and the union of body and soul" (The Book of Concord, p. 488).
* To clarify further how Jesus can be both divine and human at the same time, see the fifth bullet point in Theological Insights for the Second Lesson, Advent 4.
4. Socio-Economic, Political, Psychological, and Scientific Insights
* As long ago as 1979, Christianity Today reported that 2 in 10 Americans did not accept the divinity of Christ.
5. Gimmick
Read verse 3a.
6. Possible Sermon Moves and/or Stories/Examples
* Jesus is divine. Asserting His superiority to all creation was the aim of the book of Hebrews. But what's the big deal, why was this affirmation so essential and how can we make sense of it?
* Note statistics cited in Socio-Economic, Political, Psychological, and Scientific Insights. The words of Founding Father John Adams nicely capture the views of the skeptics: "The divinity of Jesus is made a convenient cover for absurdity."
* Our lesson talks about Jesus needing to suffer and die for us, to taste death (2:8-9a). He is the pioneer of humanity's sufferings (2:10-11).
* But why did he need to offer this sacrifice, why die in order to save us? Perhaps the greatest preacher of the early church, John Chrysostom ("Chrysostom" means the "golden-mouthed one"), offered an intriguing answer to that question. Cite the quote by him in Theological Insights. Jesus took our medicine for us, just to be sure that the medicine of salvation prescribed for us was really good and safe. What an amazingly loving God-Man He is! Also consider the last bullet point in Theological Insights for the Second Lesson, Advent 4.
* A doctor like Jesus, willing to risk his life for us, is more than just a doctor. The book of Hebrews says we are His brothers and sisters (2:11)! That's how close we are to the Lord Jesus. As our brother, He must be human.
* But Jesus also needs to be divine. There is no way an ordinary human being (no matter how compassionate and loving) could overcome sin and be good enough to offer a sacrifice. Only God could do that job. So that's why Jesus must be God.
* Jesus is human. But He's also divine. How can He be both?
* Use the last two bullet points of Theological Insights. Explain each one carefully.
* Jesus is God and Man in the sense that He does all the things God does and human beings do. He is Two in One like an incandescent iron (one reality) is two (iron and fire). Believing that Jesus is both divine and human is not so incomprehensible after all.
* But best of all in having Jesus this way is to know His love for us and so to know of God's magnificent, compelling love for us. Use the fifth and sixth bullet points of Theological Insights to clarify how Christ's atoning work reflects the love of God.
7. Wrap-Up
This wonderful God of love dwells in us, cleanses and purifies us. Having lived in our brother Jesus He now even dwells in us. Because of God's incarnation, the sin and evil that have been living in us don't have a chance. Not that God compels us to cast out sin. It's just that the magnificent love of God seen in Jesus can't help but move and draw us to Him. Invite the congregation to look upon Jesus, this God of love; it can't help but change them.
Sermon Text and Title
"Family Life"
Mark 10:2-16
1. Theological Aim of the Sermon and Strategy
To proclaim realistically the joys of Christian marriage (Sanctification) while also proclaiming forgiveness for those divorced (Justification by Grace).
2. Exegesis (see Introduction to Selected Books of the Bible)
* Accounts of confrontation with the Pharisees and various teachings of Jesus on the way from Galilee to Jerusalem. The lesson deals first with Jesus' teachings on marriage and divorce and then His blessings of children.
* The Pharisees question Jesus on divorce (v. 2), presumably to place Him in a compromising position since Deuteronomy 24:1-4 regulated divorce questions for Jews. Jesus asks what Moses commanded (v. 3). Citing the Deuteronomy texts, they note that a man is allowed to dismiss his spouse (v. 4).
* Jesus claims that divorce was instituted due to human hard-heartedness (v. 5). He recounts Genesis 1:7; 2:24 to describe God's original intentions for male-female relationships. The two become one flesh (vv. 6-8).
* In a discourse in private with the disciples Jesus adds that what God has joined together none should separate (v. 10). To marry another after divorce is adultery (vv. 11-12). (Exceptions are made to this teaching in Matthew 5:31; 19:7. The idea that a woman could not remarry after divorce was an unthinkable question to Jews, and so may be a later Hellenistic addition to the text. Only in the Dead Sea Scrolls can we find strictures on divorce and remarriage like Jesus'.)
* It is then reported that people began to bring little children to Jesus so He would touch them; the disciples rebuke the practice (v. 13). Unlike in parallel accounts (Matthew 19:13-15; Luke 18:15-17), Jesus is said to be indignant about their actions (showing the human side more than in other gospels) (v. 14a).
* Jesus urges the children be brought to Him, lays them in His arms, and blesses them, claiming that one who does not receive the kingdom as a little child will not enter it (vv. 14b-16).
3. Theological Insights (see Charts of the Major Theological Options)
* The text invites reflections on the Christian view of marriage and divorce.
* Karl Barth observed that marriage is the historical realization of what God intends in creation (Church Dogmatics, Vol. III/1, p. 306).
* Martin Luther offered some solid advice for living together, suggesting spouses should be a little blind:
It is impossible to keep peace between man and woman in family life if they do not condone and overlook each other's faults but watch everything to the smallest point. For who does not at times offend? Thus many things must be overlooked; very many things must be ignored that a peaceful relation may exist.
(What Luther Says, p. 905)
* The Reformer's follow-up advice concerning marriage in its rocky times remains pertinent:
As I have said, the best way to prevent divorce and other discord is for everyone to learn patience in putting up with common faults… knowing that we can never have everything just right, the way we would like to have it. Even the condition of your own body can never be any different or better. You have to put up with the many kinds of filth and discomfort that it causes you every day… You make allowances for all this. In fact, this only increases your concern and love for your body; you wait on it and wash it, and you endure and help in every way you can. Why not do the same with the spouse whom God has given you, who is an even greater treasure and whom you have even more reason to love?
(Luther's Works, Vol. 21, p. 98)
* In view of Jesus' words, divorce must be seen as associated with sin, though perhaps it is not sin itself. In fact, it might be deemed a sign of confession of the marriage's failure to succeed, a sign of repentance by which a couple can face up to their failure, while staying in a marriage already destroyed can blur the guilt.
* John Wesley claims that to receive the kingdom as a little child (v. 15) is to disclaim all worthiness as if we were but a week old (Commentary on the Bible, p. 430).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* It is estimated that 40% of all marriages have ended in divorce. In 2008, 46% of all marriages involved a remarriage for at least one spouse.
* On the pleasures of long-term sexual relations as opposed to short-term affairs, see the third bullet point of this section for the Second Lesson, Epiphany 2.
5. Gimmick
In marriage two become one flesh. Then quote Jesus' words on divorce (vv. 11-12).
6. Possible Sermon Moves and/or Stories/Examples
* Repeat again that two become one flesh. We need to be clear on this point in order to understand Jesus' comments on divorce as well as to understand the joyous vision of a Christian marriage.
* Divorce: Times are hard on marriage in America. Cite statistics in the first bullet point of Socio-Economic, Political, Psychological, and Scientific Insights.
* Hollywood's attitudes toward marriage have been having their way on the American social psyche. Such negative attitudes were circulating in those circles as long ago as famed World War II movie star Mae West: "Marriage is a great institution, but I'm not ready for an institution."
* We have created a climate in which, despite all the warm fuzzies we feel at a wedding, Christians are almost embarrassed to talk about lifelong marriage. Part of the fear is that we don't want to offend our friends and family who are divorced. But there is also a sense in which we have been conditioned by the media to feel a little awkward about lifelong marriage, as if such families and couples were not having much fulfillment and fun. The church needs to proclaim a word on behalf of marriage in that spirit.
* Back to Christian marriage, the idea of two becoming one flesh. This profound vision can help marriages, help society. It's a countercultural vision to the American view of marriage.
* Americans think of marriage in terms of romance, as a contract, as an institution for getting needs met. Like all contracts, some things are expected, and when these terms are not met, when needs and the passion cools, the marriage is shot, justifiably terminated. (Another favorite justification used by politicians and Hollywood of late, the partners "change.")
* It's different with the Christian vision of marriage. When two becoming one flesh is your model for marriage, then it's almost like a third person (the marriage) is born, and she (the marriage) is more important than the two and their needs. Emphasize the point.
* When marriage functions this way, the marriage (we) becomes more important than the needs or satisfaction level of the partners. The couple does all that they can to nurture this living thing, even at the cost of momentary pleasures or petty annoyances.
* When you have this sort of vision of marriage, then the little things, things you might not find as appealing in a mate, don't mater as much. Use the quotes by Martin Luther in Theological Insights. When a marriage really follows the Christian ideal, then the partners can't help but overlook the little faults. When you see each other as God's precious gift, those faults really don't matter much.
* In much the same spirit, Benjamin Franklin once wrote about marriage: "You can bear your own faults, and why not a fault in your wife?" (Writings, p. 1259).
* Columnist Doug Larson offered similar advice: "More marriages might survive if the partners realized that sometimes the better comes after the worse."
* Divorce doesn't make much sense when partners practice a Christian marriage. This is Jesus' point in rejecting divorce. But it is true that sometimes marriages tragically die. Couples break the marriage bond with adultery or begin to care more about their own needs than about what's good for the marriage. In those tragic situations, divorce is not so much their termination of a marriage as a death certificate for what has already died. Use the next-to-last bullet point of Theological Insights.
* It is indeed a tragic failure when a marriage dies, not just a "new chapter" as the latest politically correct rhetoric would tell us (e.g. Elizabeth Edwards and Jane Fonda on their divorces). What a tragedy compared to the wonderful realities and benefits that long-term marriage affords.
* Beautiful sentiments about marriage with a lot of wisdom have been articulated by twentieth-century writer Andre Morris: "A happy marriage is a long conversation that always seems too short."
* Centuries earlier, Martin Luther said it just as well: "There is no more lovely, friendly, and charming relationship, communion, or company than a good marriage."
* And then on top of these wonderful side effects of marriage, the latest neurobiological data suggests that sex may well be better (more likely to bring contentment and permanent highs) than short-term flings. See Socio-Economic, Political, Psychological, and Scientific Insights. You get the long-lasting, calming brain chemical oxytocin in long-term sexual encounters, not just the cocaine-like dopamine that wears off that you get from short-term affairs.
7. Wrap-Up
But the potential for good sex is not the only, maybe not even the most, wonderful thing in a lifelong Christian marriage. A lifetime of conversation, a chance to use the relationship as a testimony to what God intends for His creation may even be better things in a lifelong marriage (see the comments by Karl Barth in Theological Insights). The love in a Christian marriage reflects the faithful love of God. But just as wonderful in Christian marriage is to see God active in it, as the giver of your mate to you, to understand each other as God's precious gift to you. Get the word out: Lifelong Christian marriage sure beats loneliness and affair after affair!
Reflections on the love of God.
Collect of the Day
Addressing the sovereign God who created us to live in loving community, petitions are raised by the faithful to be formed in faith to trust like children and so reflect Christ's image. Justification and Sanctification are again emphasized.
Psalm of the Day
Psalm 26
* A prayer for deliverance from personal enemies; a lament traditionally attributed to David.
* The Psalmist cries for vindication, claiming his integrity and faithfulness (vv. 1-3, 11). Reference is made to God's loving kindness.
* Further elaboration of his innocence is offered (vv. 4-5). Martin Luther contends that these claims apply to the word we proclaim, not to our lives (Luther's Works, Vol. 12, pp. 186-187). He writes: "Nothing but pride, evil, lust, hate, and envy still cling to my flesh" (Ibid., p. 188). John Calvin construes the Psalm as a celebration of the grace of God and our gratitude (Calvin's Commentaries, Vol. IV/2, p. 444).
* The protest of innocence is demonstrated in a liturgical ceremony, washing his hands in innocence (vv. 6-7; Deuteronomy 21:6-8).
* Offers a prayer for help, redemption, and graciousness (vv. 8-11). Contrasts are drawn between the ways of sinners and those of the righteous. The reference to "evil devices" (in v. 10) may refer to sexual immorality (Leviticus 18:17; 19:29--20:14; Job 31:11).
John Wesley claims that the level ground on which the Psalmist says he stands (v. 12) is the protection of God's promise and His almighty and watchful presence (Commentary on the Bible, p. 279).
or Psalm 8
* A hymn traditionally attributed to David, celebrating God's glory, His infinite goodness, and humanity's God-given dignity. Reference to the Gittoth in the preface to the Psalm may allude to a melody to be used with the song.
* God's sovereignty is affirmed, along with the beauty of creation (vv. 1, 3, 9). About this matter, John Calvin writes: "… David implies, that when all the faculties of the human mind are exerted to the utmost in meditation on this subject, they yet come far short of it" (Calvin's Commentaries, Vol. IV/2, p. 94).
* Despite the awesomeness of God, He is yet wonderful to human beings and cares for them. They are a little lower than God (or divine beings) crowned with glory (vv. 4-5). They have dominion over all creation (vv. 6-8). In verse 4 the phrase "son of man" is used to describe morality or should we read these remarks prophetically as referring to the Messiah (Jesus as the Son of Man)?
Regarding the Psalm overall, Calvin writes: "… by reflecting upon these our hearts may be informed with love to God, that we may be stirred up to the practice of holiness…"
(Ibid., p. 108).
Sermon Text and Title
"Never Abandoned"
Job 1:1; 2:1-10
1. Theological Aim of the Sermon and Strategy
To offer comfort to those feeling abandoned, like Job, with attention to how evil and temptations operate in our lives and also to confess his faith that God never fails (Justification by Grace).
2. Exegesis
* A folktale probing faith in the midst of suffering. The date of the work is uncertain but perhaps composed around the time of the Babylonian Captivity in the sixth or fifth century BC. There are several parallel ancient Egyptian texts.
* The book is a challenge to conventional Hebraic wisdom thinking, as it appears to break with the older vision of the divine order of life and God's justice in maintaining that order. In its place we are exposed to a God who reveals Himself personally and is profoundly involved in human life, a God who respects human independence and wishes service to Him to be freely given.
* Main Sections: (1) Narrative framework (1:1--2:13); (2) Job's laments (chs. 3, 29-31); (3) A dialogue between Job and his friends, including five discourses (chs. 4-28); (4) A monologue by Elihu (chs. 32-37); (5) The divine discourses and Job's responses (38:1--42:6); and (6) Narrative framework (42:7-17). The monologue by Elihu is likely a later expansion.
* Central Themes: (1) God reigns majestically; (2) Yet He does so with loving care; (3) Faith for its own sake is a virtue outweighing impatience and doubt; (4) Some hint that suffering may be redemptive insofar as it makes one disinterested in pursuing piety; (5) We cannot fully comprehend God's ways; and (6) Human worthlessness before God and our ephemerality.
* Job is introduced as a righteous, faithful man (1:1). Uz where he resides may be Edom. Ezekiel (14:14, 20) associated Job with Noah and Daniel.
* The account of sons of God and Satan discoursing with the Lord who extols Job for having retained his faith despite earlier affliction (2:1-3). On a dare from Satan He allows this heavenly being to afflict Job (2:4-8).
* In the midst of his suffering from sores afflicted on him and the previous loss of his children and property (1:13-20), Job's wife suggests that he curse God and as a result be struck down by God (a way of committing suicide) (2:9).
* Job's response is that having received good from God we must accept all He sends (2:10).
3. Theological Insights (see Charts of the Major Theological Options)
* The text addresses temptation (Sin) and the comfort that God is with us (Justification by Grace).
* Commenting on the devil's temptation of Job, John Wesley noted: "If God did not chain up the roaring lion, how soon would he devour us… Job, in being maligned of Satan, was a type of Christ" (Commentary on the Bible, p. 259).
* According to Wesley we can also learn something of our own situation/temptations from the Job story (esp. regarding his wife's suggestion that he commit a kind of suicide): "It is his [Satan's] policy to send his temptations by hands of those who are dear to us. We must, therefore, watch carefully that we be not drawn to any evil by them whom we love and value the most" (Ibid., p. 258).
* To the questions posed to God by Job's wife (2:9), Wesley elaborates a bit further on Job's words:
Shall we poor worms give laws to our supreme Lord and oblige Him never to afflict us? And shall not those great manifold mercies, which from time to time God has given us, compensate these short afflictions? Ought we not to bless God for those mercies which we do not deserve, and contentedly endure those corrections which we do deserve?
(Ibid., p. 259)
* Martin Luther suggests that none are ultimately forsaken by God (though sometimes it seems that way):
From the example of Job one can understand to some extent what it is to be forsaken of God… Yet Job is not completely forsaken, his soul and life are still preserved and sure under the protection of God and his holy angels, and he still has comfort in his heart.
(Luther's Works, Vol. 12, p. 125)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* A 2006 survey of Americans by researchers from the University of Arizona and Duke University indicated that 1 in 4 have no one with whom to discuss important matters.
5. Gimmick
When things go bad in life you can feel so alone, sometimes even surrounded by family and friends. That's how Job felt.
6. Possible Sermon Moves and/or Stories/Examples
* Mother Teresa, despite all her concern for the poor, felt more a burden for the lonely. At one time in her life she observed: "The most terrible poverty is loneliness, and the feeling of being unloved."
* John Milton, famed author of Paradise Lost, said it well: "Loneliness is the first thing which God's eye named not good."
* In much the same vein there is an unattributed, anonymous quotation that captures the sadness associated with loneliness: "By ourselves we can enjoy life, but to really appreciate life we must find companionship."
* Studies show how lonely many Americans are. Cite the survey in Socio-Economic, Political, Psychological, and Scientific Insights.
* Imagine the aloneness Job felt. We know the story of the catastrophes he endured. This wealthy community pillar, a true believer in Yahweh known for his integrity, had endured the loss of his children and much of his property as a result of raids by Sabeans (Arab ancestors) (1:13-20). And since enduring these tragedies ugly, painful sores had begun to appear on Job's body (2:7). This was a man whose life seemed in shambles.
* Ever endure calamity after calamity? Then you do know how lonely it can feel, like no one understands. Imagine the sense of abandonment experienced by Job!
* Even his closest family could not help, could not comfort him. In fact, his wife seemed to reject everything that the godly man stood for, suggesting he curse God (which Hebrews believe would lead to one's death) and die (2:9).
* We can't be sure of her motives. Was she just trying to find a way to put the man she loved out of his misery or was her anger at God coming out in destructive ways? Either way, sometimes even loved ones don't have the right things to say, make well-meaning mistakes, when bad things happen to loved ones. The result is a feeling that we are all alone because even those closest to us don't understand.
* Introduce the quotation by John Wesley in the third bullet point of Theological Insights.
* Suffering produces loneliness -- a sense of isolation. Ask again if the congregation has ever felt (if some still feel) alone. Job in his suffering gives us some assurance in our struggles.
* A bit miffed at his wife's (bad) advice, Job responds that if we receive good from God we should also be willing to receive the bad (2:10). Consider Wesley's comments in the fourth bullet point of Theological Insights.
* You may or may not agree that God sends evil. Perhaps evil is just the work of the devil, and God is committed to struggle against evil. (See Gospel, Pentecost 6.) But the point is that Job confessed that he is not alone, that God is present in the events of his life.
* Cite the last bullet point of Theological Insights. Job has not been forsaken and abandoned. That insight offers hope and comfort. Somehow the bad times are not as rough when you have a companion to face them.
7. Wrap-Up
Who is this One who has not abandoned us? Our Second Lesson tells us. Cite Hebrews 2:10, regarding how all things exist in God -- the God in whom all things exist, a God who went to the cross for us, who walks alongside us. This is a companion who will never abandon us. With a God like that who understands and having someone like that who accompanies us, it makes the sufferings and sadness a bit more bearable. Cling to this vision and engage this Lord the next time tough times come knocking.
Sermon Text and Title
"Jesus: The God of Love Who Died for Us"
Hebrews 1:1-4; 2:5-12
1. Theological Aim of the Sermon and Strategy
A teaching sermon on why Jesus must be God and how He can be both divine and human.
2. Exegesis (see Introduction to Selected Books of the Bible)
* The epistle's prologue, including a reflection on the superiority of Christ to all creatures (esp. the angels), indeed affirming His divinity.
* Noting that God has spoken to the Hebrews in many ways by the prophets, in the last days it is said that He has spoken by a Son through whom the He created the world (1:1-2). The text indicates the belief of early Christians that they were in the end times.
* The Son is said to be the reflection of God's glory and the exact imprint of His very being, sustaining all things by His powerful word (1:3a).
* After making purification for sins, the Son is glorified at the Father's right hand, having become much superior to the angels (1:3b-4).
* After further reflection on the glory of the Son, His superiority to the angels (1:5-14) and warnings against falling away from these beliefs (2:1-4), the lesson resumes with reference to God not subjecting the coming world to angels (2:5). Instead it is subject to human beings who are identified with a quotation from Psalms 8:4-6 referring to the awesomeness of God actually caring about them, making them a little lower than angels but subjecting all things under their feet (2:6-8a). Yet not everything is subjected to humans, but we do see Jesus now crowned with glory and honor because of His suffering and death. By God's grace He tasted death for everyone (2:8b-9).
* Claims it is fitting that God, for whom and through whom all things exist, made the pioneer of humanity's salvation perfect through sufferings. The One who sanctifies and those sanctified have the One Father (2:10-11a). For this reason Jesus calls those whom He saved brothers and sisters (a point made by citing Psalm 22:22) (2:11b-12).
3. Theological Insights (see Charts of the Major Theological Options)
* Deals with Christology, Atonement, Justification (as Intimate Union), and Sanctification.
* John Calvin notes that the lesson intimates that no good can be found apart from Christ, as He is the heir of all things (Calvin's Commentaries, Vol. XXII/1, p. 33).
* The Genevan Reformer believed that only in Christ is God known: "When, therefore, thou hearest that the Son is the brightness of the Father's glory, think thus with thyself, that the glory of the Father is invisible until it shines forth in Christ…" (Ibid., p. 35).
* We are called brothers and sisters of Christ (2:11) because we share His humanity.
* Martin Luther notes how Christ cleanses/purifies us: "To go further: When we accept Him [Christ], when we believe He has purified us, He dwells within us because of, and by, our faith, daily continuing to cleanse us by His own operation; and nothing apart from Christ in any way contributes to the purification of our sins" (Complete Sermons, Vol. 3/2, p. 180).
* All this is accomplished by God -- His love. Luther writes: "For God does not compel men to salvation by force and fear, but by this pleasing spectacle of His mercy and love He moves and draws through love all whom He will save" (Luther's Works, Vol. 29, p. 132).
* We might adopt an observation by John Chrysostom to explain the idea of Jesus tasting death for us (2:9). Jesus tasted death, removing its fear from us, like a caring doctor might inject himself with the medicine he/she has prescribed for a patient in order to still the patient's fears (Nicene and Post-Nicene Fathers, First Series, Vol. 14, p. 384).
* A more ancient analogy for making the mystery of the incarnation intelligible was described in the Lutheran Confessional writings of the reformation: "The ancient Fathers have illustrated this union and sharing of the natures [of Christ] by the analogy of incandescent iron and the union of body and soul" (The Book of Concord, p. 488).
* To clarify further how Jesus can be both divine and human at the same time, see the fifth bullet point in Theological Insights for the Second Lesson, Advent 4.
4. Socio-Economic, Political, Psychological, and Scientific Insights
* As long ago as 1979, Christianity Today reported that 2 in 10 Americans did not accept the divinity of Christ.
5. Gimmick
Read verse 3a.
6. Possible Sermon Moves and/or Stories/Examples
* Jesus is divine. Asserting His superiority to all creation was the aim of the book of Hebrews. But what's the big deal, why was this affirmation so essential and how can we make sense of it?
* Note statistics cited in Socio-Economic, Political, Psychological, and Scientific Insights. The words of Founding Father John Adams nicely capture the views of the skeptics: "The divinity of Jesus is made a convenient cover for absurdity."
* Our lesson talks about Jesus needing to suffer and die for us, to taste death (2:8-9a). He is the pioneer of humanity's sufferings (2:10-11).
* But why did he need to offer this sacrifice, why die in order to save us? Perhaps the greatest preacher of the early church, John Chrysostom ("Chrysostom" means the "golden-mouthed one"), offered an intriguing answer to that question. Cite the quote by him in Theological Insights. Jesus took our medicine for us, just to be sure that the medicine of salvation prescribed for us was really good and safe. What an amazingly loving God-Man He is! Also consider the last bullet point in Theological Insights for the Second Lesson, Advent 4.
* A doctor like Jesus, willing to risk his life for us, is more than just a doctor. The book of Hebrews says we are His brothers and sisters (2:11)! That's how close we are to the Lord Jesus. As our brother, He must be human.
* But Jesus also needs to be divine. There is no way an ordinary human being (no matter how compassionate and loving) could overcome sin and be good enough to offer a sacrifice. Only God could do that job. So that's why Jesus must be God.
* Jesus is human. But He's also divine. How can He be both?
* Use the last two bullet points of Theological Insights. Explain each one carefully.
* Jesus is God and Man in the sense that He does all the things God does and human beings do. He is Two in One like an incandescent iron (one reality) is two (iron and fire). Believing that Jesus is both divine and human is not so incomprehensible after all.
* But best of all in having Jesus this way is to know His love for us and so to know of God's magnificent, compelling love for us. Use the fifth and sixth bullet points of Theological Insights to clarify how Christ's atoning work reflects the love of God.
7. Wrap-Up
This wonderful God of love dwells in us, cleanses and purifies us. Having lived in our brother Jesus He now even dwells in us. Because of God's incarnation, the sin and evil that have been living in us don't have a chance. Not that God compels us to cast out sin. It's just that the magnificent love of God seen in Jesus can't help but move and draw us to Him. Invite the congregation to look upon Jesus, this God of love; it can't help but change them.
Sermon Text and Title
"Family Life"
Mark 10:2-16
1. Theological Aim of the Sermon and Strategy
To proclaim realistically the joys of Christian marriage (Sanctification) while also proclaiming forgiveness for those divorced (Justification by Grace).
2. Exegesis (see Introduction to Selected Books of the Bible)
* Accounts of confrontation with the Pharisees and various teachings of Jesus on the way from Galilee to Jerusalem. The lesson deals first with Jesus' teachings on marriage and divorce and then His blessings of children.
* The Pharisees question Jesus on divorce (v. 2), presumably to place Him in a compromising position since Deuteronomy 24:1-4 regulated divorce questions for Jews. Jesus asks what Moses commanded (v. 3). Citing the Deuteronomy texts, they note that a man is allowed to dismiss his spouse (v. 4).
* Jesus claims that divorce was instituted due to human hard-heartedness (v. 5). He recounts Genesis 1:7; 2:24 to describe God's original intentions for male-female relationships. The two become one flesh (vv. 6-8).
* In a discourse in private with the disciples Jesus adds that what God has joined together none should separate (v. 10). To marry another after divorce is adultery (vv. 11-12). (Exceptions are made to this teaching in Matthew 5:31; 19:7. The idea that a woman could not remarry after divorce was an unthinkable question to Jews, and so may be a later Hellenistic addition to the text. Only in the Dead Sea Scrolls can we find strictures on divorce and remarriage like Jesus'.)
* It is then reported that people began to bring little children to Jesus so He would touch them; the disciples rebuke the practice (v. 13). Unlike in parallel accounts (Matthew 19:13-15; Luke 18:15-17), Jesus is said to be indignant about their actions (showing the human side more than in other gospels) (v. 14a).
* Jesus urges the children be brought to Him, lays them in His arms, and blesses them, claiming that one who does not receive the kingdom as a little child will not enter it (vv. 14b-16).
3. Theological Insights (see Charts of the Major Theological Options)
* The text invites reflections on the Christian view of marriage and divorce.
* Karl Barth observed that marriage is the historical realization of what God intends in creation (Church Dogmatics, Vol. III/1, p. 306).
* Martin Luther offered some solid advice for living together, suggesting spouses should be a little blind:
It is impossible to keep peace between man and woman in family life if they do not condone and overlook each other's faults but watch everything to the smallest point. For who does not at times offend? Thus many things must be overlooked; very many things must be ignored that a peaceful relation may exist.
(What Luther Says, p. 905)
* The Reformer's follow-up advice concerning marriage in its rocky times remains pertinent:
As I have said, the best way to prevent divorce and other discord is for everyone to learn patience in putting up with common faults… knowing that we can never have everything just right, the way we would like to have it. Even the condition of your own body can never be any different or better. You have to put up with the many kinds of filth and discomfort that it causes you every day… You make allowances for all this. In fact, this only increases your concern and love for your body; you wait on it and wash it, and you endure and help in every way you can. Why not do the same with the spouse whom God has given you, who is an even greater treasure and whom you have even more reason to love?
(Luther's Works, Vol. 21, p. 98)
* In view of Jesus' words, divorce must be seen as associated with sin, though perhaps it is not sin itself. In fact, it might be deemed a sign of confession of the marriage's failure to succeed, a sign of repentance by which a couple can face up to their failure, while staying in a marriage already destroyed can blur the guilt.
* John Wesley claims that to receive the kingdom as a little child (v. 15) is to disclaim all worthiness as if we were but a week old (Commentary on the Bible, p. 430).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* It is estimated that 40% of all marriages have ended in divorce. In 2008, 46% of all marriages involved a remarriage for at least one spouse.
* On the pleasures of long-term sexual relations as opposed to short-term affairs, see the third bullet point of this section for the Second Lesson, Epiphany 2.
5. Gimmick
In marriage two become one flesh. Then quote Jesus' words on divorce (vv. 11-12).
6. Possible Sermon Moves and/or Stories/Examples
* Repeat again that two become one flesh. We need to be clear on this point in order to understand Jesus' comments on divorce as well as to understand the joyous vision of a Christian marriage.
* Divorce: Times are hard on marriage in America. Cite statistics in the first bullet point of Socio-Economic, Political, Psychological, and Scientific Insights.
* Hollywood's attitudes toward marriage have been having their way on the American social psyche. Such negative attitudes were circulating in those circles as long ago as famed World War II movie star Mae West: "Marriage is a great institution, but I'm not ready for an institution."
* We have created a climate in which, despite all the warm fuzzies we feel at a wedding, Christians are almost embarrassed to talk about lifelong marriage. Part of the fear is that we don't want to offend our friends and family who are divorced. But there is also a sense in which we have been conditioned by the media to feel a little awkward about lifelong marriage, as if such families and couples were not having much fulfillment and fun. The church needs to proclaim a word on behalf of marriage in that spirit.
* Back to Christian marriage, the idea of two becoming one flesh. This profound vision can help marriages, help society. It's a countercultural vision to the American view of marriage.
* Americans think of marriage in terms of romance, as a contract, as an institution for getting needs met. Like all contracts, some things are expected, and when these terms are not met, when needs and the passion cools, the marriage is shot, justifiably terminated. (Another favorite justification used by politicians and Hollywood of late, the partners "change.")
* It's different with the Christian vision of marriage. When two becoming one flesh is your model for marriage, then it's almost like a third person (the marriage) is born, and she (the marriage) is more important than the two and their needs. Emphasize the point.
* When marriage functions this way, the marriage (we) becomes more important than the needs or satisfaction level of the partners. The couple does all that they can to nurture this living thing, even at the cost of momentary pleasures or petty annoyances.
* When you have this sort of vision of marriage, then the little things, things you might not find as appealing in a mate, don't mater as much. Use the quotes by Martin Luther in Theological Insights. When a marriage really follows the Christian ideal, then the partners can't help but overlook the little faults. When you see each other as God's precious gift, those faults really don't matter much.
* In much the same spirit, Benjamin Franklin once wrote about marriage: "You can bear your own faults, and why not a fault in your wife?" (Writings, p. 1259).
* Columnist Doug Larson offered similar advice: "More marriages might survive if the partners realized that sometimes the better comes after the worse."
* Divorce doesn't make much sense when partners practice a Christian marriage. This is Jesus' point in rejecting divorce. But it is true that sometimes marriages tragically die. Couples break the marriage bond with adultery or begin to care more about their own needs than about what's good for the marriage. In those tragic situations, divorce is not so much their termination of a marriage as a death certificate for what has already died. Use the next-to-last bullet point of Theological Insights.
* It is indeed a tragic failure when a marriage dies, not just a "new chapter" as the latest politically correct rhetoric would tell us (e.g. Elizabeth Edwards and Jane Fonda on their divorces). What a tragedy compared to the wonderful realities and benefits that long-term marriage affords.
* Beautiful sentiments about marriage with a lot of wisdom have been articulated by twentieth-century writer Andre Morris: "A happy marriage is a long conversation that always seems too short."
* Centuries earlier, Martin Luther said it just as well: "There is no more lovely, friendly, and charming relationship, communion, or company than a good marriage."
* And then on top of these wonderful side effects of marriage, the latest neurobiological data suggests that sex may well be better (more likely to bring contentment and permanent highs) than short-term flings. See Socio-Economic, Political, Psychological, and Scientific Insights. You get the long-lasting, calming brain chemical oxytocin in long-term sexual encounters, not just the cocaine-like dopamine that wears off that you get from short-term affairs.
7. Wrap-Up
But the potential for good sex is not the only, maybe not even the most, wonderful thing in a lifelong Christian marriage. A lifetime of conversation, a chance to use the relationship as a testimony to what God intends for His creation may even be better things in a lifelong marriage (see the comments by Karl Barth in Theological Insights). The love in a Christian marriage reflects the faithful love of God. But just as wonderful in Christian marriage is to see God active in it, as the giver of your mate to you, to understand each other as God's precious gift to you. Get the word out: Lifelong Christian marriage sure beats loneliness and affair after affair!
