Proper 25
Preaching
Lectionary Preaching Workbook
Series III
In the older liturgies and lectionaries, three themes - sinfulness, godliness, and loving service - appeared prominently at this time of the church year. The introit for the Twenty-first Sunday after Pentecost (Trinity 20) confessed, "for we obeyed not his [God's] voice," and prayed, "deal with us according to the multitude of thy mercies." The collect asked for pardon and peace "to thy faithful people.... that they may be cleansed from all their sins and serve thee with a quiet mind." The collect for the Twenty-second Sunday after Pentecost prays, "keep thy household, the church, in continual godliness" and goes on to ask for the power "to serve thee in good works, to the glory of thy name." This Sunday (Trinity 22) announced the sin/forgiveness theme in the use of Psalm 130 as the Introit for the Day. And the collect for the Twenty-fourth Sunday asked: "Absolve, we beseech thee, O Lord, thy people from their offenses; that from the bonds of our sins.... we may be delivered by thy bountiful goodness." Advent, for those "liturgically initiated," signalled its proximity on the Twenty-fifth Sunday after Pentecost (Trinity 24) with a "stir up" collect: "Stir up, we beseech thee, O Lord, the wills of thy faithful people; that they, plenteously bringing forth the fruit of good works, may of thee be plenteously rewarded. Despite the suggestion of works righteousness in the last request, the "stir up" message really announced the end times and the proximity of life in the kingdom for those who life in faith.
These signals are not so prominent in the contemporary liturgies and lectionaries. The primary theological clue continues to come from the "Little Easter" motif of Sunday and the eschatological framework of the church year, especially Pentecost, with its "Come, Lord Jesus! Come, quickly!"
The Prayer of the Day
At least two of the liturgical churches use the same modernized collect for this Sunday:
Almighty and everlasting God, increase in us the gifts of 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 and reigns with you and the Holy Spirit, one God, for ever and ever. Amen (Book of Common Prayer)
The classic collect for the Twenty-third Sunday after Pentecost strikes a "godliness" theme once more, this time in the context of the prayers of the people:
O God, our refuge and strength, who art the author of all godliness: Be ready, we beseech thee, to hear the devout prayers of thy church; and grant that those things which we ask faithfully, we may obtain effectively...."
The church prays for the fulfillment of the Gospel in Christ's return, as well as the power to remain faithful in love and service, at this time of the church year and always.
The Psalm of the Day
Psalm 13 (E) - Here is the lament of a person who has discovered how far he is from God; God is "hiding his face" from this person, or so it seems, because this person is at the mercy of an enemy. And so, the lament is simply, "How long, O Lord? Will you forget me forever?" This question is put four times in the first two verses of a six-verse psalm, and each time there is a variation in the question: "How long ... will you forget me," "hide your face from me," "have perplexity in my mind and grief in my heart," and "How long shall my enemy triumph over me?" After an impassioned plea to God, this person declares that he trusts in God, because of his "saving help." And, finally, this one is able to declare: "I will sing to the Lord, for he has dealt with me richly; I will praise the name of the Lord Most High." All in all, the lament makes a good response to the first reading for those who find themselves at some distance from God for any and all reasons. The predicament of the psalmist is resolved, as is ours in Christ, and with the psalmist we have a real reason for rejoicing.
Psalm 126 (L); 126:1-6 (R) - This is another brief psalm, but it says a lot as a responsory to the first reading; it is most appropriate. The psalm begins on the note of joy, joy that the people know upon their return from captivity in Babylon. Their sorrow has been taken away by God's action, and people all over their world have reacted to their restoration: "The Lord has done great things for them," which finds affirmation in the next verse, "The Lord has done great things for us, and we are glad indeed." Thus, the psalmist raises a confident prayer to God, asking him to restore the fortunes of Israel to the level they had achieved before their captivity - that their joy may know no bounds.
The Psalm Prayer (LBW)
This prayer reveals how the church has appropriated this psalm to reflect the joy of "Little Easter" that people know in Jesus Christ:
Lord Jesus, our life and our resurrection, the tears you sowed in the sorrow of your Passion brought the earth to flower on Easter morning. Renew the wonders of your power in the church, so that, after the sorrows of our exile, we may come home to you in gladness and praise you now and forever.
The readings:
Jeremiah 31:7-9 (R, L, C)
By itself, this reading celebrates the return of the Hebrew nation from exile, and the mood of the reading expresses the joy and gratitude that the people feel at this time. It is the second of four poems written for the celebration. The pericopes make it absolutely clear that it was God who saved them and obtained their release from bondage; he is the one who is to be praised and thanked for his goodness and mercy. He did for them what they could not do for themselves, which is akin to the grace of God manifest to the world in the Gospel of the Lord. When this reading is joined to the Gospel for the Day (verse 8, which includes the blind among those who will return), it reveals why this reading was chosen to go with the story of blind Bartimaeus who like the people of God, was restored. To his, "Master, let me receive my sight," Jesus replied and healed him, "Go your way; your faith has made you well." He, too, responded with gratitude - in his own way.
Isaiah 59:(1-4); 9-19 (E)
The prophet paints a dark picture ofthe predicament of human beings; their sins and transgressions are so many and so overwhelming that they have no hope, no future. This reading was substituted for Jeremiah 31, because it not only had a reference to the blind (verse 10, "We grope for the wall like the blind"), but it also paints a graphic picture of the plight of those who are spiritually blind. The tone of the reading changes at verse 15, and the remainder of the reading tells how God went into action to do something about the plight of his people. Oddly enough, the reading ends at verse 19. Verse 20 declares: "And he will come to Zion as Redeemer, to those in Jacob who turn from transgression, says the Lord."
Hebrews 5:1-6 (R, C); 5:1-10 (L,)
The author's argument about Jesus' qualifications to be High Priest of all people continues in this pericope. All priests are called by God, and Jesus, too, received a call from the Father to do the work of a priest in his life and ministry. All priests offer sacrifices for the sins of the people and, since they are human, their sacrifices cover their own sins. Jesus did the same thing, except that he was sinless and he could, therefore, offer himself as the sacrifice. He needed no atonement for sin, since he had committed no sin. Jesus differed from all other priests of God in that he was appointed High Priest "after the order of Mel-chizadek" - for all people and for all time - because he was perfectly obedient to the Father in heaven in his self-denial, suffering and his death.
Hebrews 5:12--6:1, 9-12 (E)
This is the only one of the four lectionaries that takes any part of chapter 6 and employs it as a second reading; all four lectionaries appoint Hebrews 7:23-28 for the next set of readings. The people addressed in the book of Hebrews should, in the opinion of the author, be mature in the faith, but apparently are not. He says that they need milk, not solid food, which is for the mature. And so he presses on toward the maturity which they should obtain in Christ. They are to live in hope - "to seize the hope set before us" - which calls a "sure and steadfast anchor of the soul, a hope that enters into the inner shrine behind the curtain [of the temple]." The inner shrine, "where Jesus has gone as a forerunner on our behalf" by his death, refers again to the High Priesthood of Jesus Christ. (The evangelists tell us that the veil, the curtain, of the temple was torn from top to bottom at the moment when Jesus died.) Mature Christians, accordingly, know that they have hope in the Lord.
Mark 10:46-52
For the second time in his ministry, Jesus heals a blind man; the other incident is located in Mark 8:22, which was not included in the pericope for the Seventeenth Sunday after Pentecost. The two stories "frame" the central section of Mark's Gospel, but there are differences between the two incidents. First, the first blind man is nameless; the second has a name, Bartimaeus, according to Mark. Second, the first blind man was led to Jesus, but the second made his own way to Jesus, despite opposition, and addressed the Lord with a primitive Kyrie. Third, Jesus spit on the first man's eyes, touched, and healed him, but he simply spoke to the second blind man, "Go your way; your faith has made you well." Fourth, the first blind man was sent home - and went. But the second blind man, who was told "Go your way" - and who immediately received his sight - followed Jesus "on the way." Mark apparently used these two incidents to show his church how Jesus was opening their eyes, so that they could identify him as the Son of David and the Son of God, and follow him to the cross, the tomb, and into the world to do the work of witnessing and serving in his name.
A Sermon on the Gospel, Mark 10:46-52 - "Kyrie! Kyrie! Kyrie!"
Today, the two blind men would probably have gone to an ophthalmologist for diagnosis and possible treatment for their blindness - and they could have done it with confidence. Real miracles are worked by medicine today, releasing people from blindness or the threat of blindness from disease or accident. Few persons would go, or be taken, to a faith healer, unless there were some inoperable or other impossible condition with their eyes. Then they might go to a healer, who - they were told and/or believe - had powers similar to those of Jesus. Almost everyone has had a relative who, over a period of time, has realized that he or she is losing his/her vision. One of my relatives discovered that he couldn't see very well when he attempted to drive at night. Finally, he went to a specialist, was examined, and was told that he had cataracts and needed an operation. In a short time, both cataracts were removed, and once more his vision is 20/20; he had been wearing glasses before the operation, but doesn't need them now. That qualifies as a medical miracle. Jesus performed his miracles by the power of God, not science or medicine.
Jesus opened the eyes of the blind men without surgical instruments or lasers. A touch and a word were all he had to do to open the eyes of the blind. Mark told this story to convince his readers that they were spiritually blind by thinking of Jesus primarily as a miracle-worker. He came to cure the world of spiritual blindness and to save all people from sin and death.
1. Innumerable people living in this age are spiritually blind and don't even know it. Ours is a time when people are desperately seeking peace and security, but are looking for these in the world. Peace is rather elusive, but security can be obtained by diligent work and a bit of ingenuity. Financial planners are readily available to assist those who seek security. That security only goes so far.
2. The Word of God comes to us like a laser that burns away growths which interfere with our spiritual vision. The Word of God first makes us aware of our blindness. Then God's Word enables us to see clearly that our hope and peace and security are all in Jesus Christ. The Word awakens and amplifies our faith in Jesus Christ so that we can really believe in him and trust him.
3. Gratitude compels us to follow the Lord "on his way" in the world. That means that we become "suffering servants," too, daring to do his works, to witness to him, and really lay our lives on the line for God. He opens our eyes, through the Word, to the nature of true discipleship. This is not merely avoiding evil, but is also actively doing good works out of gratitude for his gifts.
4. Lord, have mercy and help us really to see. And he does. With blind Bartimaeus who said, "Kyrie!" First, we follow Jesus in wonder and awe - and thanksgiving - even if it means going to a cross and sacrificing ourselves for him and the kingdom.
A Sermon on the First Lesson, Jeremiah 31:7-9 (R, L, C) - "God Saves Us!"
1. That's how it was with his people, who discovered in their exile that there was no escape, no salvation, without God - and God saved them and sent them home.
2. That's what the Gospel is all about, too - how God went even further than he did in delivering his people from their imprisonment in Babylon. That cost God little in the way of pain, but in the salvation of the world God the Father felt the pain that Jesus had to bear on the cross. Salvation was costly to the Father and the Son.
3. Worship the Lord with genuine thanksgiving and appreciation, because salvation isn't cheap. Ours is to think about it, appreciate it, thank God for Jesus, and praise him by the works that we do in Jesus' name.
4. Always remember that God is our Father - and always will be - and that Jesus is our Lord and Savior. Serve him, even if it means suffering for his sake. Serve him in love and faith.
Isaiah 59:(1-4) 9-19 (E) - "The Gap."
1. A gap, a wide gulf, separates human beings from the God that made them. That gap is made by human beings - not by God - by sin and iniquity. Sin results in permanent separation from God, if the gap is not closed and the gulf bridged.
2. But there is no way that human beings can close the gap between God and themselves. Sin causes it to grow wider all the time. Sin - denial, disobedience, and revolt against the Lord God - finds no remedy among human beings. Only outside help - from God - can rescue us.
3. As he did centuries before Christ when he rescued the people from Babylon, God went into action in Jesus Christ. Once more sorrow was turned into joy - abiding joy in which we participate through our baptism in the Lord.
4. As he came to Zion as redeemer, so God comes to us in Jesus as redeemer and Savior of the whole world. "Arise, shine, for your light has come, and the glory of the Lord has risen upon you."
A Sermon on the Second Lesson, Hebrews 5:1-6 (R, C); 5:1-10 (L) - "We Do Have a High Priest, You Know."
1. His name is Jesus Christ - and he has pled our cause to God - from a cross! He took our sin to God, and by his suffering and death made atonement for it.
2. He offered the only sacrifice that God would accept, the perfect sacrifice - himself - and opened the way back to God for the entire human race. The cross always means that sin is forgiven - that God and his people are reconciled in Jesus Christ.
3. He is the High Priest for all people of all ages, as long as the earth remains - a priest after the order of Melchizadek.
4. He shapes the church into his body, called by him as he was by the Father, to worship him and do his work in the world. Time is running out on humanity. Let's get to it.
Hebrews 5:12--6:1, 9-12 (E) - "On Spiritual Maturity."
1. The letter to the Hebrews is so contemporary, in some ways, that it is scary. We, like the people to whom the author is writing, are immature Christians - partial Christians at best. Our expressions of faith reveal our spiritual immaturity.
2. "It is time to grow up - in Christ." That's what he was telling the "Hebrews." Our business is to understand and appreciate what the faith is all about - and to embrace the full faith in total commitment to the Lord.
3. Hence, our professions of faith will be linked to our work in the Kingdom of the Lord, expressing our faith in the Savior and the hope we have in him for now and the future. He has the key to eternal life - and has opened the door for us.
4. It is Jesus who as High Priest - forever - gives us hope, who brings our faith to maturity in his Word, and who empowers us to be his disciples and to do his work in the world.
These signals are not so prominent in the contemporary liturgies and lectionaries. The primary theological clue continues to come from the "Little Easter" motif of Sunday and the eschatological framework of the church year, especially Pentecost, with its "Come, Lord Jesus! Come, quickly!"
The Prayer of the Day
At least two of the liturgical churches use the same modernized collect for this Sunday:
Almighty and everlasting God, increase in us the gifts of 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 and reigns with you and the Holy Spirit, one God, for ever and ever. Amen (Book of Common Prayer)
The classic collect for the Twenty-third Sunday after Pentecost strikes a "godliness" theme once more, this time in the context of the prayers of the people:
O God, our refuge and strength, who art the author of all godliness: Be ready, we beseech thee, to hear the devout prayers of thy church; and grant that those things which we ask faithfully, we may obtain effectively...."
The church prays for the fulfillment of the Gospel in Christ's return, as well as the power to remain faithful in love and service, at this time of the church year and always.
The Psalm of the Day
Psalm 13 (E) - Here is the lament of a person who has discovered how far he is from God; God is "hiding his face" from this person, or so it seems, because this person is at the mercy of an enemy. And so, the lament is simply, "How long, O Lord? Will you forget me forever?" This question is put four times in the first two verses of a six-verse psalm, and each time there is a variation in the question: "How long ... will you forget me," "hide your face from me," "have perplexity in my mind and grief in my heart," and "How long shall my enemy triumph over me?" After an impassioned plea to God, this person declares that he trusts in God, because of his "saving help." And, finally, this one is able to declare: "I will sing to the Lord, for he has dealt with me richly; I will praise the name of the Lord Most High." All in all, the lament makes a good response to the first reading for those who find themselves at some distance from God for any and all reasons. The predicament of the psalmist is resolved, as is ours in Christ, and with the psalmist we have a real reason for rejoicing.
Psalm 126 (L); 126:1-6 (R) - This is another brief psalm, but it says a lot as a responsory to the first reading; it is most appropriate. The psalm begins on the note of joy, joy that the people know upon their return from captivity in Babylon. Their sorrow has been taken away by God's action, and people all over their world have reacted to their restoration: "The Lord has done great things for them," which finds affirmation in the next verse, "The Lord has done great things for us, and we are glad indeed." Thus, the psalmist raises a confident prayer to God, asking him to restore the fortunes of Israel to the level they had achieved before their captivity - that their joy may know no bounds.
The Psalm Prayer (LBW)
This prayer reveals how the church has appropriated this psalm to reflect the joy of "Little Easter" that people know in Jesus Christ:
Lord Jesus, our life and our resurrection, the tears you sowed in the sorrow of your Passion brought the earth to flower on Easter morning. Renew the wonders of your power in the church, so that, after the sorrows of our exile, we may come home to you in gladness and praise you now and forever.
The readings:
Jeremiah 31:7-9 (R, L, C)
By itself, this reading celebrates the return of the Hebrew nation from exile, and the mood of the reading expresses the joy and gratitude that the people feel at this time. It is the second of four poems written for the celebration. The pericopes make it absolutely clear that it was God who saved them and obtained their release from bondage; he is the one who is to be praised and thanked for his goodness and mercy. He did for them what they could not do for themselves, which is akin to the grace of God manifest to the world in the Gospel of the Lord. When this reading is joined to the Gospel for the Day (verse 8, which includes the blind among those who will return), it reveals why this reading was chosen to go with the story of blind Bartimaeus who like the people of God, was restored. To his, "Master, let me receive my sight," Jesus replied and healed him, "Go your way; your faith has made you well." He, too, responded with gratitude - in his own way.
Isaiah 59:(1-4); 9-19 (E)
The prophet paints a dark picture ofthe predicament of human beings; their sins and transgressions are so many and so overwhelming that they have no hope, no future. This reading was substituted for Jeremiah 31, because it not only had a reference to the blind (verse 10, "We grope for the wall like the blind"), but it also paints a graphic picture of the plight of those who are spiritually blind. The tone of the reading changes at verse 15, and the remainder of the reading tells how God went into action to do something about the plight of his people. Oddly enough, the reading ends at verse 19. Verse 20 declares: "And he will come to Zion as Redeemer, to those in Jacob who turn from transgression, says the Lord."
Hebrews 5:1-6 (R, C); 5:1-10 (L,)
The author's argument about Jesus' qualifications to be High Priest of all people continues in this pericope. All priests are called by God, and Jesus, too, received a call from the Father to do the work of a priest in his life and ministry. All priests offer sacrifices for the sins of the people and, since they are human, their sacrifices cover their own sins. Jesus did the same thing, except that he was sinless and he could, therefore, offer himself as the sacrifice. He needed no atonement for sin, since he had committed no sin. Jesus differed from all other priests of God in that he was appointed High Priest "after the order of Mel-chizadek" - for all people and for all time - because he was perfectly obedient to the Father in heaven in his self-denial, suffering and his death.
Hebrews 5:12--6:1, 9-12 (E)
This is the only one of the four lectionaries that takes any part of chapter 6 and employs it as a second reading; all four lectionaries appoint Hebrews 7:23-28 for the next set of readings. The people addressed in the book of Hebrews should, in the opinion of the author, be mature in the faith, but apparently are not. He says that they need milk, not solid food, which is for the mature. And so he presses on toward the maturity which they should obtain in Christ. They are to live in hope - "to seize the hope set before us" - which calls a "sure and steadfast anchor of the soul, a hope that enters into the inner shrine behind the curtain [of the temple]." The inner shrine, "where Jesus has gone as a forerunner on our behalf" by his death, refers again to the High Priesthood of Jesus Christ. (The evangelists tell us that the veil, the curtain, of the temple was torn from top to bottom at the moment when Jesus died.) Mature Christians, accordingly, know that they have hope in the Lord.
Mark 10:46-52
For the second time in his ministry, Jesus heals a blind man; the other incident is located in Mark 8:22, which was not included in the pericope for the Seventeenth Sunday after Pentecost. The two stories "frame" the central section of Mark's Gospel, but there are differences between the two incidents. First, the first blind man is nameless; the second has a name, Bartimaeus, according to Mark. Second, the first blind man was led to Jesus, but the second made his own way to Jesus, despite opposition, and addressed the Lord with a primitive Kyrie. Third, Jesus spit on the first man's eyes, touched, and healed him, but he simply spoke to the second blind man, "Go your way; your faith has made you well." Fourth, the first blind man was sent home - and went. But the second blind man, who was told "Go your way" - and who immediately received his sight - followed Jesus "on the way." Mark apparently used these two incidents to show his church how Jesus was opening their eyes, so that they could identify him as the Son of David and the Son of God, and follow him to the cross, the tomb, and into the world to do the work of witnessing and serving in his name.
A Sermon on the Gospel, Mark 10:46-52 - "Kyrie! Kyrie! Kyrie!"
Today, the two blind men would probably have gone to an ophthalmologist for diagnosis and possible treatment for their blindness - and they could have done it with confidence. Real miracles are worked by medicine today, releasing people from blindness or the threat of blindness from disease or accident. Few persons would go, or be taken, to a faith healer, unless there were some inoperable or other impossible condition with their eyes. Then they might go to a healer, who - they were told and/or believe - had powers similar to those of Jesus. Almost everyone has had a relative who, over a period of time, has realized that he or she is losing his/her vision. One of my relatives discovered that he couldn't see very well when he attempted to drive at night. Finally, he went to a specialist, was examined, and was told that he had cataracts and needed an operation. In a short time, both cataracts were removed, and once more his vision is 20/20; he had been wearing glasses before the operation, but doesn't need them now. That qualifies as a medical miracle. Jesus performed his miracles by the power of God, not science or medicine.
Jesus opened the eyes of the blind men without surgical instruments or lasers. A touch and a word were all he had to do to open the eyes of the blind. Mark told this story to convince his readers that they were spiritually blind by thinking of Jesus primarily as a miracle-worker. He came to cure the world of spiritual blindness and to save all people from sin and death.
1. Innumerable people living in this age are spiritually blind and don't even know it. Ours is a time when people are desperately seeking peace and security, but are looking for these in the world. Peace is rather elusive, but security can be obtained by diligent work and a bit of ingenuity. Financial planners are readily available to assist those who seek security. That security only goes so far.
2. The Word of God comes to us like a laser that burns away growths which interfere with our spiritual vision. The Word of God first makes us aware of our blindness. Then God's Word enables us to see clearly that our hope and peace and security are all in Jesus Christ. The Word awakens and amplifies our faith in Jesus Christ so that we can really believe in him and trust him.
3. Gratitude compels us to follow the Lord "on his way" in the world. That means that we become "suffering servants," too, daring to do his works, to witness to him, and really lay our lives on the line for God. He opens our eyes, through the Word, to the nature of true discipleship. This is not merely avoiding evil, but is also actively doing good works out of gratitude for his gifts.
4. Lord, have mercy and help us really to see. And he does. With blind Bartimaeus who said, "Kyrie!" First, we follow Jesus in wonder and awe - and thanksgiving - even if it means going to a cross and sacrificing ourselves for him and the kingdom.
A Sermon on the First Lesson, Jeremiah 31:7-9 (R, L, C) - "God Saves Us!"
1. That's how it was with his people, who discovered in their exile that there was no escape, no salvation, without God - and God saved them and sent them home.
2. That's what the Gospel is all about, too - how God went even further than he did in delivering his people from their imprisonment in Babylon. That cost God little in the way of pain, but in the salvation of the world God the Father felt the pain that Jesus had to bear on the cross. Salvation was costly to the Father and the Son.
3. Worship the Lord with genuine thanksgiving and appreciation, because salvation isn't cheap. Ours is to think about it, appreciate it, thank God for Jesus, and praise him by the works that we do in Jesus' name.
4. Always remember that God is our Father - and always will be - and that Jesus is our Lord and Savior. Serve him, even if it means suffering for his sake. Serve him in love and faith.
Isaiah 59:(1-4) 9-19 (E) - "The Gap."
1. A gap, a wide gulf, separates human beings from the God that made them. That gap is made by human beings - not by God - by sin and iniquity. Sin results in permanent separation from God, if the gap is not closed and the gulf bridged.
2. But there is no way that human beings can close the gap between God and themselves. Sin causes it to grow wider all the time. Sin - denial, disobedience, and revolt against the Lord God - finds no remedy among human beings. Only outside help - from God - can rescue us.
3. As he did centuries before Christ when he rescued the people from Babylon, God went into action in Jesus Christ. Once more sorrow was turned into joy - abiding joy in which we participate through our baptism in the Lord.
4. As he came to Zion as redeemer, so God comes to us in Jesus as redeemer and Savior of the whole world. "Arise, shine, for your light has come, and the glory of the Lord has risen upon you."
A Sermon on the Second Lesson, Hebrews 5:1-6 (R, C); 5:1-10 (L) - "We Do Have a High Priest, You Know."
1. His name is Jesus Christ - and he has pled our cause to God - from a cross! He took our sin to God, and by his suffering and death made atonement for it.
2. He offered the only sacrifice that God would accept, the perfect sacrifice - himself - and opened the way back to God for the entire human race. The cross always means that sin is forgiven - that God and his people are reconciled in Jesus Christ.
3. He is the High Priest for all people of all ages, as long as the earth remains - a priest after the order of Melchizadek.
4. He shapes the church into his body, called by him as he was by the Father, to worship him and do his work in the world. Time is running out on humanity. Let's get to it.
Hebrews 5:12--6:1, 9-12 (E) - "On Spiritual Maturity."
1. The letter to the Hebrews is so contemporary, in some ways, that it is scary. We, like the people to whom the author is writing, are immature Christians - partial Christians at best. Our expressions of faith reveal our spiritual immaturity.
2. "It is time to grow up - in Christ." That's what he was telling the "Hebrews." Our business is to understand and appreciate what the faith is all about - and to embrace the full faith in total commitment to the Lord.
3. Hence, our professions of faith will be linked to our work in the Kingdom of the Lord, expressing our faith in the Savior and the hope we have in him for now and the future. He has the key to eternal life - and has opened the door for us.
4. It is Jesus who as High Priest - forever - gives us hope, who brings our faith to maturity in his Word, and who empowers us to be his disciples and to do his work in the world.
