Proper 25
Preaching
Lectionary Preaching Workbook
Series III, Cycle C
The Church Year Theological Clue
On this Sunday Christian stewardship will be of more concern to some congregations than the impending end of the church year and its ensuing theology, but the theology of this part of the church year remains solidly eschatological. Worship ought to have the sound of a trumpet in it, perhaps not a loud trumpet blast but a muted announcement of the promise of the parousia: Jesus is coming again! We don't know when this return will be accomplished, but we believe that it will occur in accordance with God's plan and at God's established time.
It would be well if the churches renewed their concern, as part of the eschatological thrust of Pentecost, over the care of the earth at the end of this long cycle/season. It has been suggested that human beings might be able to destroy the earth and all life before God puts his "end-plan" into action. But it must be said that human beings have to complete the mission given them at creation: That is, to care for the earth, as well as "fill it up" with people. Through the efforts of concerned conservationists and environmentalists, God is busy renewing the world in which we human beings have to live "until he comes again." The church has the task of preparing both people and the world they live in for the promised second coming of the Lord. As the faithful look to, and wait for, the parousia, it is their business to work for the preservation of the earth, for justice for all people, and in all things witness to the good news of God to the world in Jesus Christ the Lord.
The Prayer Of The Day
Once again, at least two - Episcopal and Lutheran - of the Prayers of the Day are virtually identical: "Almighty and everlasting God, increase in us faith, hope, and charity; and, that we may obtain what you promise, make us love what you command; through Jesus Christ our Lord, who lives with you and the Holy Spirit, one God for ever and ever. Amen."
And, as in last week's propers, the use of a classic collect from the next Sunday (the Twenty-fourth Sunday after Pentecost) speaks to a central concern of the gospel, repentance and the forgiveness of sins: "Absolve, we beseech thee, O Lord, thy people from their offenses; that from the bonds of our sins which, by reason of our frailty, we have brought upon us, we may be delivered by thy bountiful goodness; through thy Son, Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen."
The Psalm Of The Day
Psalm 34 (L); 34:1-2, 16-18, 22 (RC) - The longer (Lutheran) version of this psalm is too unwieldy for public worship; the theme will tend to get lost when sung by the congregation. But the psalm points to the Gospel for the Day when it is "cut up" as suggested by the Roman Catholic propers. In part, it virtually puts words in the mouth of the tax collector, who prayed, "God, be merciful to me a sinner" in the Gospel for the Day; it attaches the prayers of humble people, who are aware of their sin, to that of the tax collector, clearly rejecting the Pharisees' address to God, "I thank you that I am not as other people are ..." Beyond that, the psalm announces that the Lord hears the prayers of those who call upon the Lord; he "delivers them from all their troubles." The psalmist declares that God is close to the "broken-hearted," and that "none will be punished (for their sins) who trust in him."
Psalm prayer (34 - LBW) - "Lord, graciously hear us, for we seek you alone. Calm our bodies and minds with the peace which passes understanding, and make us radiant with joy; through your Son, Jesus Christ our Lord."
Psalm 84:1-6 (E) - The theme of this psalm has to do with the love that the faithful have for the "house of the Lord." Such persons are pilgrims for as long as they live on the earth, seeking to know God and to worship him in word and truth. The psalmist believes that God will refresh his people as they "go" and in their worship of the Lord God, and that, he, "the God of gods will reveal himself in Zion." Since the psalm is only twelve verses long, the entire psalm, which speaks of the happiness people find in "the courts of the Lord" and "happy are they who put their trust in thee," has real utilitarian value for public worship.
Psalm prayer (84 - LBW) makes Jesus Christ the one who prays in abject humility to God - "Almighty God, you heard the prayer of Christ, your chosen one, and raised him to the lasting joy of your presence. Help us in our pilgrimage toward you to love your church and to offer the sacrifice of praise at your altar, that we may hasten to your home and joy-fully look upon your glorious splendor, which we have seen in your Son, Jesus Christ our Lord."
The Readings
Sirach 35:12c-14, 16-18b (RC) - This selection of verses from Ecclesiastes is well-chosen, complementing the gospel of the Pharisee and the tax collector quite well. It brings the proud and haughty Pharisee under indictment because "God is no respecter of persons." On the other hand, the poor are welcomed by the Lord, and he will also accept the "pure in heart." Of the person who loves God "with all his heart," Ben Sirach says that "his petitions will carry to the clouds," and "the humble man's prayer pierces the clouds" to the very throne of God. This reading could very well have provided the biblical background for Jesus' parable; at least, it highlights the story that Jesus tells.
Jeremiah 14:(1-6) 7-10, 19-22 (E) - The prophet paints a picture of a terrible time of drought in the land and the threat of an awful famine that will consume many of the people of God. He asks if God has forsaken his people and brought this evil upon them. He wonders if God has "utterly rejected Judah." The people "looked for peace, but no good came; for a time of healing, but behold terror." Finally comes a confession that is not unlike that of the tax collector in Jesus' parable, "We acknowledge our wickedness, O Lord, and the iniquity of our Fathers, for we have sinned against thee." Only then can we plead with God to have mercy upon all of his people, trusting that the Lord is the God in whom alone his people dare to hope.
Deuteronomy 10:12-22 (L) - In his speech to the people of Israel, after he came down from the mountain where God gave him the commandments, Moses asked a question - "What does the Lord require of you?" and proceeded to answer it himself: He demands that his people should fear him, "walk in his ways," love him, serve him "with all your heart and with all your soul," and "keep the commandments and statutes of the Lord." He reminds them that God is the one who owns heaven and earth, and that he has seen fit to give them a place to live. In light of this, he calls on them to "circumcise ... your heart, and be no longer stubborn." He is the mighty God, and knowledge of him brings his people to their knees, in the hope that he justifies the poor and accepts the humble to himself. There is a kind of "love God and love your neighbor as yourself" theme running through the latter part of this reading.
Zephaniah 3:1-9 (C) - It is natural that, in his prophecies of judgment, Zephaniah should speak of the "rebellious and defiled, the oppressing city." The city reflects the attitude of the people toward God; they do their own "thing," listening to no one, including God, whom they do not really trust. The rulers of the city are corrupt, her prophets are "wanton, faithless men; her priests profane what is sacred (and) do violence to the law." But God continues to be faithful to his people, executing justice for all people, but also punishing the wicked. Zephaniah expresses surprise over the fact that God's people don't respect and obey him, and he calls upon the people to "wait" for the Lord, who will cause a change for the better to occur and turn his people to himself and his ways.
2 Timothy 4:6-8 (RC, E, L, C) - This part of this letter to Timothy has an authentic ring to it; Paul is close to death, because his trial has begun and he knows there is no hope that he will be exonerated and released from prison. He writes with a heavy heart because the Christians in Rome did not support him by coming to his defense. He says, "I am already at the point of being sacrificed." But he can say with confidence that he has "fought the good fight, ... finished the race, ... (and) kept the faith." He believes that a "crown of righteousness" is "laid up" for him not because of his impending martyrdom, but because God has kept him faithful, and the atoning sacrifice of Jesus validates that faith. And although he was deserted by the Christians, he could tell Timothy that God was faithful to him and supported him in his trial so that he could witness to the risen Lord in the face of death. He is positive that God will deliver him and "save me for his heavenly kingdom" no matter what the authorities do to him.
Luke 18:9-14 (RC, E, L, C) - In this parable that is typical of Luke's style, Jesus teaches his disciples to pray the way the tax collector prayed - "God, be merciful to me a sinner" - rather than as the Pharisee - "God, I thank thee that I am not like other men, ..." The twist to the story is that Jesus praised the piety of the man whose life was intrinsically sinful; he must have been all of the things that were in the Pharisee's prayer - an extortioner, at least, even if he were not also an adulterer and "unjust." Jesus wants his disciples to understand that only those who are truly humble have a chance of receiving justification before God; they cast themselves - when aware of their sins - before the mercy seat of God. The proud, however, are likely to cast their "righteousness" before God's throne, depending on their good works to win the favor and forgiveness of God. The Pharisee was essentially a "good person," doing all the things that the children of God should do, but his mistake was that he thought that his obedience to the law gained him God's love and blessings and at the "expense" of the lowly tax collector. But he was totally wrong; the sinful tax collector, who realized that he did not have a chance to justify himself before God, became the "good" person in the story by repenting and throwing himself on God's mercy.
Sermon Suggestions, Synopses, Sketches, Stories
Luke 18:9-14 (RC, E, L, C) - "How Good Jam!" - The good part of this parable of Jesus is that both of the men in it were people of prayer; they believed in the reality of God, in the efficacy of prayer, and were convinced that people ought to pray in public, as well as in private. Their prayers were spontaneous expressions of what they were thinking and feeling when they went into the temple of God; they were, if nothing else, honest prayers, genuine attempts to communicate with the Lord, their God. A poet, James Montgomery, once wrote:
Prayer is the soul's sincere desire,
Uttered or unexpressed;
The motion of a hidden fire
That trembles in the breast.
The two men prayed sincerely; there's no question about that, as Jesus tells his story.
1. But the Pharisee represents something that is in every human heart, what I like to think of as "Sparky" theology, which has two elements to it: 1. What a good person I really am; and, 2. God ought to reward me in this life and the next for the good things that I have done in the world. And this results in that "I deserve God's love and blessings, because I'm a good person" theology. "Sparky," incidentally, is the name of a succession of trained seals, who have put on shows for the children at a local zoo. They have not only been taught to perform various tricks, but they also have learned to pat themselves on the back after each part of their act, as if to say, "See what a good seal I am! Let me have my reward, another fish. I have earned it, I deserve it."
2. The trouble with the "I am so good - I deserve it" theology is that it usually is relative to some other person's "goodness" or lack of it. We elevate ourselves in our own minds and, we think, in the opinion of God by trying to make ourselves look good at the expense of other people: "God, I thank you that I am not like other people ... or even like this tax collector." And when we think this way, our prayers become our means of justification through which we hope to convince God that we are really good people and have earned his blessings. Not so! We lose God's grace when we think and/or pray that way. Such thinking and praying takes all of the humility out of us and makes spiritual braggarts of us all, who claim the benefits of God's kingdom for ourselves. The Pharisee was saying, "I deserve it."
3. But is that necessarily so for us? James S. Stewart, in his "Grace and Gratitude" sermon, says, "For human nature ... is always tending to claim that it deserves - 'my rights' - things which are God's sheer grace. Have I deserved my health, when the hospitals of this world are full of sufferers? Have I deserved the human love and affection which have cheered me on my way? Have I deserved to be born into a Christian land of freedom? Have I deserved the miracle of divine forgiveness which has been my salvation?" He answers his own questions this way: "If I know anything at all, it is this, that not one of these gifts have I deserved; they are all the unmerited grace of heaven ... (That) is a humbling thought indeed."
4. Knowledge and appreciation of the grace of God, which only allows a human being to pray to God, "Lord, have mercy upon me; forgive my sins and save me." The cross of Jesus Christ tells us that we have deserved none of the blessings we have, and especially forgiveness and eternal life. That cross humbles us all as God's ultimate gift of grace to his people, and assures us that God loves us and forgives us when we call upon him in repentant prayer. (As Jesus Ben Sirach says, "The humble man's prayer pierces the clouds...." and reaches the throne of grace. Sirach 35:17) Instead of "How good I am," our prayer should be "how great you are, O Lord!"
Sirach 35:12-14c, 16-18b (RC) - "No Respect."
1. With the comedian, all people must be able to say, "No respect," that is, God does not respect and love us for what we do, or what we have. He is no respecter of persons.
2. This much we know; we may deceive ourselves (as in Jesus' parable), but we can't deceive God. He sees us for ourselves and knows us for what we are - sinners, in the need of grace and forgiveness.
3. That doesn't mean that God cannot love us, because the history of God's actions toward his human beings is a love story in itself.
4. In Jesus Christ, God shows us how much he loves us, even though we cannot win his love and grace. The cross is the sign of ultimate love.
Jeremiah 14:(1-6) 7-10, 19-22 (E) - "Acts Of God."
1. Sin, Jeremiah believed, was the cause of the calamities and suffering of the people of God. This is how God punishes his people for their "iniquities" with "calamities."
2. God's people - all people - have committed offenses against the Lord God, and "they have loved to wander thus, they have not restrained their feet." The - we - deserve the trouble we have had, suggests Jeremiah.
3. But Jeremiah also believes that those who face up to their sinfulness and repent, may dare to hope for God's forgiveness and grace. Real repentance is a way of appropriating God's grace.
4. Calamities may be common to all people and may be called "acts of God," but hope is infused in people by God's loving action, especially in Jesus Christ.
Deuteronomy 10:12-22 (L) - "God's Demands And His People."
1. God does not merely invite people to know about him; he demands distinctly that they love him.
2. God does not simply suggest that people obey him; he demands clearly that they obey his commandments.
3. God does not merely make repentance an option; he demands unequivocally that people seek forgiveness in repentance.
4. God does not only ask people to believe in him; he demands simultaneously that his people trust and serve him and him alone.
Zephaniah 3:1-9 (C) - "Prediction Of Pentecost."
1. God confronts corruption in unjust officials, greedy judges, lecherous prophets, profligate priests, and faithless people. He cannot tolerate corruption and sin.
2. God continually tries to correct his people and get them to change their ways; he seems to be at the point of losing patience with his people.
3. God, according to the prophet, plans a great gathering of the nations, and they will know his wrath and anger - the threat of divine destruction.
4. But God will have mercy, and "change the speech of the people to a pure speech." That's an anticipation of Pentecost, isn't it?
2 Timothy 4:6-8, 16-18 (RC, E, L, C) - "Death Sentence."
1. Paul was on "death row" in Rome, expecting his execution at any time; and he was put to death. A few miles south of Rome, there is a place off the ancient Appian Way called Tre Fontana - Three Fountains - and this is the traditional spot where he was beheaded. (Legend has it that his head bounced three times on the ground, and that three springs immediately came forth. Churches were ultimately built over the springs, thus the Tre Fontana title.)
2. Paul was faithful to the end; he faced death unafraid, knowing that the kingdom of heaven is given to those who believe that Jesus is Lord and Savior.
3. It is quite possible that Paul's last written words were instructions to Timothy for his calling as a pastor and preacher. He passed these on to the whole church.
4. Paul glorified Christ to the very end of his life. God asks that of all of us and makes it possible through his Word and Spirit.
On this Sunday Christian stewardship will be of more concern to some congregations than the impending end of the church year and its ensuing theology, but the theology of this part of the church year remains solidly eschatological. Worship ought to have the sound of a trumpet in it, perhaps not a loud trumpet blast but a muted announcement of the promise of the parousia: Jesus is coming again! We don't know when this return will be accomplished, but we believe that it will occur in accordance with God's plan and at God's established time.
It would be well if the churches renewed their concern, as part of the eschatological thrust of Pentecost, over the care of the earth at the end of this long cycle/season. It has been suggested that human beings might be able to destroy the earth and all life before God puts his "end-plan" into action. But it must be said that human beings have to complete the mission given them at creation: That is, to care for the earth, as well as "fill it up" with people. Through the efforts of concerned conservationists and environmentalists, God is busy renewing the world in which we human beings have to live "until he comes again." The church has the task of preparing both people and the world they live in for the promised second coming of the Lord. As the faithful look to, and wait for, the parousia, it is their business to work for the preservation of the earth, for justice for all people, and in all things witness to the good news of God to the world in Jesus Christ the Lord.
The Prayer Of The Day
Once again, at least two - Episcopal and Lutheran - of the Prayers of the Day are virtually identical: "Almighty and everlasting God, increase in us faith, hope, and charity; and, that we may obtain what you promise, make us love what you command; through Jesus Christ our Lord, who lives with you and the Holy Spirit, one God for ever and ever. Amen."
And, as in last week's propers, the use of a classic collect from the next Sunday (the Twenty-fourth Sunday after Pentecost) speaks to a central concern of the gospel, repentance and the forgiveness of sins: "Absolve, we beseech thee, O Lord, thy people from their offenses; that from the bonds of our sins which, by reason of our frailty, we have brought upon us, we may be delivered by thy bountiful goodness; through thy Son, Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen."
The Psalm Of The Day
Psalm 34 (L); 34:1-2, 16-18, 22 (RC) - The longer (Lutheran) version of this psalm is too unwieldy for public worship; the theme will tend to get lost when sung by the congregation. But the psalm points to the Gospel for the Day when it is "cut up" as suggested by the Roman Catholic propers. In part, it virtually puts words in the mouth of the tax collector, who prayed, "God, be merciful to me a sinner" in the Gospel for the Day; it attaches the prayers of humble people, who are aware of their sin, to that of the tax collector, clearly rejecting the Pharisees' address to God, "I thank you that I am not as other people are ..." Beyond that, the psalm announces that the Lord hears the prayers of those who call upon the Lord; he "delivers them from all their troubles." The psalmist declares that God is close to the "broken-hearted," and that "none will be punished (for their sins) who trust in him."
Psalm prayer (34 - LBW) - "Lord, graciously hear us, for we seek you alone. Calm our bodies and minds with the peace which passes understanding, and make us radiant with joy; through your Son, Jesus Christ our Lord."
Psalm 84:1-6 (E) - The theme of this psalm has to do with the love that the faithful have for the "house of the Lord." Such persons are pilgrims for as long as they live on the earth, seeking to know God and to worship him in word and truth. The psalmist believes that God will refresh his people as they "go" and in their worship of the Lord God, and that, he, "the God of gods will reveal himself in Zion." Since the psalm is only twelve verses long, the entire psalm, which speaks of the happiness people find in "the courts of the Lord" and "happy are they who put their trust in thee," has real utilitarian value for public worship.
Psalm prayer (84 - LBW) makes Jesus Christ the one who prays in abject humility to God - "Almighty God, you heard the prayer of Christ, your chosen one, and raised him to the lasting joy of your presence. Help us in our pilgrimage toward you to love your church and to offer the sacrifice of praise at your altar, that we may hasten to your home and joy-fully look upon your glorious splendor, which we have seen in your Son, Jesus Christ our Lord."
The Readings
Sirach 35:12c-14, 16-18b (RC) - This selection of verses from Ecclesiastes is well-chosen, complementing the gospel of the Pharisee and the tax collector quite well. It brings the proud and haughty Pharisee under indictment because "God is no respecter of persons." On the other hand, the poor are welcomed by the Lord, and he will also accept the "pure in heart." Of the person who loves God "with all his heart," Ben Sirach says that "his petitions will carry to the clouds," and "the humble man's prayer pierces the clouds" to the very throne of God. This reading could very well have provided the biblical background for Jesus' parable; at least, it highlights the story that Jesus tells.
Jeremiah 14:(1-6) 7-10, 19-22 (E) - The prophet paints a picture of a terrible time of drought in the land and the threat of an awful famine that will consume many of the people of God. He asks if God has forsaken his people and brought this evil upon them. He wonders if God has "utterly rejected Judah." The people "looked for peace, but no good came; for a time of healing, but behold terror." Finally comes a confession that is not unlike that of the tax collector in Jesus' parable, "We acknowledge our wickedness, O Lord, and the iniquity of our Fathers, for we have sinned against thee." Only then can we plead with God to have mercy upon all of his people, trusting that the Lord is the God in whom alone his people dare to hope.
Deuteronomy 10:12-22 (L) - In his speech to the people of Israel, after he came down from the mountain where God gave him the commandments, Moses asked a question - "What does the Lord require of you?" and proceeded to answer it himself: He demands that his people should fear him, "walk in his ways," love him, serve him "with all your heart and with all your soul," and "keep the commandments and statutes of the Lord." He reminds them that God is the one who owns heaven and earth, and that he has seen fit to give them a place to live. In light of this, he calls on them to "circumcise ... your heart, and be no longer stubborn." He is the mighty God, and knowledge of him brings his people to their knees, in the hope that he justifies the poor and accepts the humble to himself. There is a kind of "love God and love your neighbor as yourself" theme running through the latter part of this reading.
Zephaniah 3:1-9 (C) - It is natural that, in his prophecies of judgment, Zephaniah should speak of the "rebellious and defiled, the oppressing city." The city reflects the attitude of the people toward God; they do their own "thing," listening to no one, including God, whom they do not really trust. The rulers of the city are corrupt, her prophets are "wanton, faithless men; her priests profane what is sacred (and) do violence to the law." But God continues to be faithful to his people, executing justice for all people, but also punishing the wicked. Zephaniah expresses surprise over the fact that God's people don't respect and obey him, and he calls upon the people to "wait" for the Lord, who will cause a change for the better to occur and turn his people to himself and his ways.
2 Timothy 4:6-8 (RC, E, L, C) - This part of this letter to Timothy has an authentic ring to it; Paul is close to death, because his trial has begun and he knows there is no hope that he will be exonerated and released from prison. He writes with a heavy heart because the Christians in Rome did not support him by coming to his defense. He says, "I am already at the point of being sacrificed." But he can say with confidence that he has "fought the good fight, ... finished the race, ... (and) kept the faith." He believes that a "crown of righteousness" is "laid up" for him not because of his impending martyrdom, but because God has kept him faithful, and the atoning sacrifice of Jesus validates that faith. And although he was deserted by the Christians, he could tell Timothy that God was faithful to him and supported him in his trial so that he could witness to the risen Lord in the face of death. He is positive that God will deliver him and "save me for his heavenly kingdom" no matter what the authorities do to him.
Luke 18:9-14 (RC, E, L, C) - In this parable that is typical of Luke's style, Jesus teaches his disciples to pray the way the tax collector prayed - "God, be merciful to me a sinner" - rather than as the Pharisee - "God, I thank thee that I am not like other men, ..." The twist to the story is that Jesus praised the piety of the man whose life was intrinsically sinful; he must have been all of the things that were in the Pharisee's prayer - an extortioner, at least, even if he were not also an adulterer and "unjust." Jesus wants his disciples to understand that only those who are truly humble have a chance of receiving justification before God; they cast themselves - when aware of their sins - before the mercy seat of God. The proud, however, are likely to cast their "righteousness" before God's throne, depending on their good works to win the favor and forgiveness of God. The Pharisee was essentially a "good person," doing all the things that the children of God should do, but his mistake was that he thought that his obedience to the law gained him God's love and blessings and at the "expense" of the lowly tax collector. But he was totally wrong; the sinful tax collector, who realized that he did not have a chance to justify himself before God, became the "good" person in the story by repenting and throwing himself on God's mercy.
Sermon Suggestions, Synopses, Sketches, Stories
Luke 18:9-14 (RC, E, L, C) - "How Good Jam!" - The good part of this parable of Jesus is that both of the men in it were people of prayer; they believed in the reality of God, in the efficacy of prayer, and were convinced that people ought to pray in public, as well as in private. Their prayers were spontaneous expressions of what they were thinking and feeling when they went into the temple of God; they were, if nothing else, honest prayers, genuine attempts to communicate with the Lord, their God. A poet, James Montgomery, once wrote:
Prayer is the soul's sincere desire,
Uttered or unexpressed;
The motion of a hidden fire
That trembles in the breast.
The two men prayed sincerely; there's no question about that, as Jesus tells his story.
1. But the Pharisee represents something that is in every human heart, what I like to think of as "Sparky" theology, which has two elements to it: 1. What a good person I really am; and, 2. God ought to reward me in this life and the next for the good things that I have done in the world. And this results in that "I deserve God's love and blessings, because I'm a good person" theology. "Sparky," incidentally, is the name of a succession of trained seals, who have put on shows for the children at a local zoo. They have not only been taught to perform various tricks, but they also have learned to pat themselves on the back after each part of their act, as if to say, "See what a good seal I am! Let me have my reward, another fish. I have earned it, I deserve it."
2. The trouble with the "I am so good - I deserve it" theology is that it usually is relative to some other person's "goodness" or lack of it. We elevate ourselves in our own minds and, we think, in the opinion of God by trying to make ourselves look good at the expense of other people: "God, I thank you that I am not like other people ... or even like this tax collector." And when we think this way, our prayers become our means of justification through which we hope to convince God that we are really good people and have earned his blessings. Not so! We lose God's grace when we think and/or pray that way. Such thinking and praying takes all of the humility out of us and makes spiritual braggarts of us all, who claim the benefits of God's kingdom for ourselves. The Pharisee was saying, "I deserve it."
3. But is that necessarily so for us? James S. Stewart, in his "Grace and Gratitude" sermon, says, "For human nature ... is always tending to claim that it deserves - 'my rights' - things which are God's sheer grace. Have I deserved my health, when the hospitals of this world are full of sufferers? Have I deserved the human love and affection which have cheered me on my way? Have I deserved to be born into a Christian land of freedom? Have I deserved the miracle of divine forgiveness which has been my salvation?" He answers his own questions this way: "If I know anything at all, it is this, that not one of these gifts have I deserved; they are all the unmerited grace of heaven ... (That) is a humbling thought indeed."
4. Knowledge and appreciation of the grace of God, which only allows a human being to pray to God, "Lord, have mercy upon me; forgive my sins and save me." The cross of Jesus Christ tells us that we have deserved none of the blessings we have, and especially forgiveness and eternal life. That cross humbles us all as God's ultimate gift of grace to his people, and assures us that God loves us and forgives us when we call upon him in repentant prayer. (As Jesus Ben Sirach says, "The humble man's prayer pierces the clouds...." and reaches the throne of grace. Sirach 35:17) Instead of "How good I am," our prayer should be "how great you are, O Lord!"
Sirach 35:12-14c, 16-18b (RC) - "No Respect."
1. With the comedian, all people must be able to say, "No respect," that is, God does not respect and love us for what we do, or what we have. He is no respecter of persons.
2. This much we know; we may deceive ourselves (as in Jesus' parable), but we can't deceive God. He sees us for ourselves and knows us for what we are - sinners, in the need of grace and forgiveness.
3. That doesn't mean that God cannot love us, because the history of God's actions toward his human beings is a love story in itself.
4. In Jesus Christ, God shows us how much he loves us, even though we cannot win his love and grace. The cross is the sign of ultimate love.
Jeremiah 14:(1-6) 7-10, 19-22 (E) - "Acts Of God."
1. Sin, Jeremiah believed, was the cause of the calamities and suffering of the people of God. This is how God punishes his people for their "iniquities" with "calamities."
2. God's people - all people - have committed offenses against the Lord God, and "they have loved to wander thus, they have not restrained their feet." The - we - deserve the trouble we have had, suggests Jeremiah.
3. But Jeremiah also believes that those who face up to their sinfulness and repent, may dare to hope for God's forgiveness and grace. Real repentance is a way of appropriating God's grace.
4. Calamities may be common to all people and may be called "acts of God," but hope is infused in people by God's loving action, especially in Jesus Christ.
Deuteronomy 10:12-22 (L) - "God's Demands And His People."
1. God does not merely invite people to know about him; he demands distinctly that they love him.
2. God does not simply suggest that people obey him; he demands clearly that they obey his commandments.
3. God does not merely make repentance an option; he demands unequivocally that people seek forgiveness in repentance.
4. God does not only ask people to believe in him; he demands simultaneously that his people trust and serve him and him alone.
Zephaniah 3:1-9 (C) - "Prediction Of Pentecost."
1. God confronts corruption in unjust officials, greedy judges, lecherous prophets, profligate priests, and faithless people. He cannot tolerate corruption and sin.
2. God continually tries to correct his people and get them to change their ways; he seems to be at the point of losing patience with his people.
3. God, according to the prophet, plans a great gathering of the nations, and they will know his wrath and anger - the threat of divine destruction.
4. But God will have mercy, and "change the speech of the people to a pure speech." That's an anticipation of Pentecost, isn't it?
2 Timothy 4:6-8, 16-18 (RC, E, L, C) - "Death Sentence."
1. Paul was on "death row" in Rome, expecting his execution at any time; and he was put to death. A few miles south of Rome, there is a place off the ancient Appian Way called Tre Fontana - Three Fountains - and this is the traditional spot where he was beheaded. (Legend has it that his head bounced three times on the ground, and that three springs immediately came forth. Churches were ultimately built over the springs, thus the Tre Fontana title.)
2. Paul was faithful to the end; he faced death unafraid, knowing that the kingdom of heaven is given to those who believe that Jesus is Lord and Savior.
3. It is quite possible that Paul's last written words were instructions to Timothy for his calling as a pastor and preacher. He passed these on to the whole church.
4. Paul glorified Christ to the very end of his life. God asks that of all of us and makes it possible through his Word and Spirit.
