Proper 27 / Pentecost 24 / Ordinary Time 32
Preaching
Lectionary Preaching Workbook
Series IX, Cycle B
Object:
Theme of the Day
Distributing our Lord's treasures.
Collect of the Day
Petitions are offered that the faithful be granted the fullness of grace that their trust in God's promises might be strengthened and also that the entire world share in Christ's treasures. Justification and Sanctification (both worked by grace) are emphasized.
Psalm of the Day
Psalm 127
* A Song of Ascents (Pilgrim Psalm) traditionally attributed to Solomon, about how a safe home and large family are gifts of the Lord. This is a wisdom Psalm.
* Family and city can only be maintained by God (v. 1).
* There is no need to be anxious since God gives sleep to His beloved (v. 2).
* Sons (many of them) are described as a gift of God, leading to happiness (vv. 3-5).
or Psalm 146
See Pentecost 15.
Sermon Text and Title
"The Surprising Ways of God"
Ruth 3:1-5; 4:13-17
1. Theological Aim of the Sermon and Strategy
The surprising ways in which God showers His love on people is proclaimed (Providence and Justification by Grace), with attention to how such an insight can help us better appreciate the mysterious, sacred character of daily life (Sanctification).
2. Exegesis (see First Lesson of Proper 26)
* The lesson begins with Naomi's instructions to Ruth about finding a husband (3:1). For indications that next-of-kin had obligations to protect female members of the extended family, even to marry the wife of a deceased brother, see Leviticus 25:25; Deuteronomy 25:5-6.
* She points out a kinsman, Boaz, who was threshing barley (3:2). Ruth is instructed to put on her best clothes and after he has finished eating and drinking and laid down to uncover his feet (this could refer to genitalia) to take instructions from him on how to proceed (3:3-4). Ruth indicates that she would follow Naomi's instructions (3:50).
* The story continues with Boaz taking Ruth as his wife and her bearing a son. He was named Obed, the grandfather of David (4:13-17).
3. Theological Insights (see Charts of the Major Theological Options)
* The text witnesses to the surprising (hidden) ways in which God saves and blesses us (Providence and Justification by Grace). Insofar as the life of the faithful entails appreciation of such mystery, Sanctification is also addressed in the lesson. Such an approach effectively condemns our sin, since God's surprises work through and in spite of our weaknesses. See the last bullet points pertaining to Luther's Theology of the Cross in this section for First Lesson, Epiphany 6; Second Lesson, Ash Wednesday; second bullet point, Second Lessons, Lent 3 and Pentecost 5.
* John Wesley notes that the story illustrates that one who forsakes all for Christ finds more than he or she could have imagined (Commentary on the Bible, p. 179). He adds as a summary of what happened to Ruth: "See how God sometimes makes up the lack of those relations from whom we expected most comfort, in those from whom we expected least!" The bonds of love prove stronger than those of nature (Ibid.).
* In a similar vein, Karl Barth notes that in this book we see "traces of the relativity [the minimizing] of the distinction between Israel and other nations" (Church Dogmatics, Vol. II/2, p. 356).
* God's revelation itself is a mystery in the view of Paul Tillich, as he notes that whatever transcends ordinary cognition (like revelation does) is mystery (Systematic Theology, Vol. 1, p. 108). Barth speaks of the divine inscrutability, which entails that revelation as a knowing of what cannot be known must be a mystery (Church Dogmatics, Vol. III/3, p. 144).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* On the seemingly absurd character of Christian faith for many Americans, see this section for the Second Lesson, Lent 3.
5. Gimmick
Some of the nicest things in life are surprises. Who you fall in love with is another surprise. Kids do surprising things. It's like Russian poet Boris Pasternak once put it: "Surprise is the greatest gift which life can grant us."
6. Possible Sermon Moves and/or Stories/Examples
* If surprise is so good, should we not expect God to have surprises up His sleeve?
* He certainly had a bunch of surprises for Ruth and the ancient Hebrews. We get some good glimpses of that in our story for today.
* We learn how Ruth got a man -- her second husband. Of course, the whole way things went down seems so foreign, perhaps even patriarchal to our twenty-first-century ears. But focus on the point. That this Gentile widow from Moab could wind up with an upstanding Jewish second husband just wasn't the way the script for second marriages of widows worked in ancient Israel. The extended family member who stepped up to provide a widow with family and kin in her deceased husband's name expected to be dealing with a Jewish lady, not some Gentile!
* Of course, Ruth's love for this Jewish mother-in-law was not what you would expect, as she gave up her birth-family for Naomi. Consider using the quote by Wesley in Theological Insights. And then the fact that from the line of Ruth, this Gentile woman, would emerge the great Jewish King David (4:13-22) is surely surprising! Consider the quote by Barth in Theological Insights.
* Wow! God sure seems to break the Jew vs. Gentile dichotomy in this story.
* It is certainly not incongruous, then, that God would operate in surprising, mysterious ways. He's done it all the time. It was certainly surprising that He could provide an elderly couple like Abraham and Sarah with a child (Genesis 17:17-21), that the Jewish line could be continued through the younger son, Jacob, not his older brother Esau (Genesis 27:1-45), that the chosen people were former slaves (Exodus 1:9-12), that the Messiah could come as a lowly carpenters' son, and that through His death life would be given. No two ways about it, that God of ours is full of surprises (especially the way he distributes His treasure to us).
* What's going on with all these surprises and mysteries? Why does God operate this way? First response: Since surprises are so nice in everyday life (see Gimmick), why wouldn't we expect God, the giver of all good, not to have surprises too? There are other reasons why God distributes His treasures to us in surprising ways. Getting clear on this will take away some of the anxieties we may feel when God doesn't answer prayer our way right away and also make us more appreciative of the gifts we get all the time (the ones that look natural, at first glance).
* God operates in a surprising manner because He's natured that way. See the comments of Karl Barth in the last bullet point of Theological Insights.
Consider the third bullet point of Theological Insights for the First Lesson, Epiphany 2, where Martin Luther claims that God is a negative essence of goodness and wisdom who cannot be possessed or touched. As a result, every assertion of what is good is hidden under the denial of it. This makes faith necessary in order to know God. See the similar point made by Paul Tillich in the last bullet point of Theological Insights, as he contends that Christian revelation is a mystery.
* See Søren Kierkegaard on the paradoxical character of Christian faith in the fifth bullet point of Theological Insights for the Second Lesson, Lent 3.
* If God is God, He cannot be put in a box with our understanding of Him. That's why ordinary means of understanding fail to exhaust the fullness of who He is, and so that's why what God does appears to contradict common sense. That's why revelation is paradoxical, is a mystery, and so surprises our ordinary ways of understanding the world. And because the usual objective ways of understanding the world fail us in fully understanding God, we need to rely on personal commitment and faith much more in understanding God.
* Martin Luther made an interesting observation in this connection. See the third bullet point of Theological Insights for the Second Lesson, Lent 3, on how the world is helped by these mysteries by their confounding the world's wisdom.
7. Wrap-Up
By challenging the world's wisdom to make room for faith, by operating in surprising ways, God opens us to look at life in that light. We begin to look at ordinary events in life with faith, not to trust the world's wisdom. What looks natural and ordinary, the rising sun, the hug of a child, a good book, a nice job, the long-term relationship becomes a beautiful surprise! When relationships become mysteries, they are easier to cherish and celebrate. God's way of distributing His treasures to us makes them even better. We will be wise to be heads-up for the surprises of life this week.
Sermon Text and Title
"The Sacrifice of Christ: It's a Done Deal"
Hebrews 9:24-28
1. Theological Aim of the Sermon and Strategy
The Satisfaction or Governmental Theory of Atonement is reviewed, with special attention to the certainty of salvation we have as a result of the fact that Christ's atoning death has accomplished all that will ever be needed (Justification by Grace).
2. Exegesis (see Introduction to Selected Books of the Bible)
* Continuation of the exposition of Christ as high priest, particularly the characteristics of His sacrifice.
* Christ's sacrifice was not in a sanctuary like the temple made by human hands. He entered heaven to appear before God Himself on our behalf (v. 24).
* He does not need to perform yearly sacrifices with someone else's blood like the priests do (vv. 25-26). Just as humans die only once and after that they are judged (v. 27), so Christ has been offered once to bear the sins of many and will appear a second time to save those eagerly awaiting Him (v. 28).
3. Theological Insights (see Charts of the Major Theological Options)
* Further elaboration on the Satisfaction Theory of the Atonement, with special attention to the fact that Christ's work need not be repeated and so our salvation is certain (Justification by Grace).
* John Chrysostom in noting that Christ's sacrifice need not be repeated compared it to strong medicine that does not have to be readministered to a sick patient (Nicene and Post-Nicene Fathers, First Series, Vol. 14, p. 448)
* Karl Barth explored the consequences for our confidence of the unrepeatability of Christ's sacrifice that a new situation has been created by His work:
In the atonement it is a matter of… an alteration of the human situation, the result of which is an altered being of man, a being of man divinely altered… If he [humanity] is to be understood aright, he can and should be understood in light of this fact… All his mistakes and confusions and sin are only like waves beating against the immovable rock of his own most proper being and to his sorrow necessarily breaking and dashing themselves to pieces against this rock.
(Church Dogmatics, Vol. IV/1, p. 91)
* John Calvin notes that Christ is now our advocate in heaven (Calvin's Commentaries, Vol. XXII/1, p. 217).
* Martin Luther claimed it was of absolute importance to believe in Christ's high priesthood: "Therefore a Christian must be sure, yes, completely sure, that Christ appears and is a priest before God in his behalf" (Luther's Works, Vol. 29, p. 217).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* See the points in this section for the Second Lesson, Pentecost 23.
* Most Americans who think we must do works to be saved seem uncertain about salvation. See the first bullet point in this section for the Second Lesson, Lent 4, and for the Gospel, Pentecost 2.
5. Gimmick
Salvation's a done deal. That's the message of our lesson.
6. Possible Sermon Moves and/or Stories/Examples
* Most Americans don't believe that salvation is a completed work. Elaborate on the leads in Socio-Economic, Political, Psychological, and Scientific Insights. We seem to think that Jesus' death on the cross has left us a lot to do.
* What a downer, to think that we have that much more to accomplish, that we can't be sure of our salvation. If that were the case, how would you know if you have ever done enough to earn salvation?
* Same problem if Jesus has to offer another sacrifice to save us from sin. We could never be sure when He has done enough to save us.
* To these concerns, the anonymous author of the book of Hebrews says "chill out." Salvation is a done deal. Jesus did the sacrifice needed to save us once (v. 28a). And it doesn't have to happen again (vv. 25-26). Let's talk about why that matters and in what sense Christ's sacrifice is sufficient.
* Several of the church's greatest theologians have made the case for the one-time character of Christ's sacrifice. (If you decide to take up the issue of to whom the sacrifice was paid, see the issues raised in the second bullet point of this section for the Second Lesson, Pentecost 23. Insofar as no explicit reference is made to a sacrifice paid to God in this text, it seems feasible that the Governmental Theory of the Atonement, the idea that Christ's sacrifice is paid to the law of the old covenant, to the created order, not directly to God, might be taught in this pericope.) Note Calvin's and Luther's points in Theological Insights on the solace we gain from having Christ appearing before the Father now pleading our case, not needing to return again to offer another sacrifice in order to get the job done.
* The great preacher of the early church John Chrysostom (called the golden-mouthed one) made an intriguing point in support of the claim that Jesus need not die again. Use his comments cited in Theological Insights. Once strong medicine has been given to the patient, there's no need for more.
* Once born, a baby doesn't need to be physically born again. Once you get a doctor's degree (Ph.D.), have a teaching job with tenure and a full professorship, you don't need another formal degree in that subject to gain acknowledgment as an expert. The extra study you do is just a joyful enrichment. Once the seventh game of the NBA Playoffs or the World Series is over, there's no replay. Jesus doesn't need another sacrifice.
* Why this matters: The great theologian of the last century Karl Barth said it well. Use his quote in Theological Insights.
* Only if Christ's sacrifice is unrepeatable can we say that His atoning work has put us in a new situation. And if that hasn't happened we can't be sure that our mistakes don't alter or endanger salvation. We need to have a once-and-done saving work of Christ, or we can't be sure that our salvation can never be shaken.
7. Wrap-Up
Next time you are worried about whether you have been saved, for your sins and shortcomings and lack of faith are messing things up for you, keep in mind that Christ has done the job on the first Good Friday and Easter. His treasures have been distributed already, forever. All the sins, mistakes, and regrets that surround us and mar our lives are just like waves beating on the immovable rock of salvation that will never be moved, never be undermined by our hang-ups. It sure is good that salvation is a done deal with Jesus!
Sermon Text and Title
"Never Without Resources"
Mark 12:38-44
1. Theological Aim of the Sermon and Strategy
To proclaim a word of generosity (stewardship of money and talents -- Sanctification) to aid the poor (Social Ethics) and also to highlight that small gifts count. It needs to be made clear that these agendas are grace-driven (Justification by Grace).
2. Exegesis (see Introduction to Selected Books of the Bible)
* Various teachings of Jesus while in Jerusalem during the last week of His life.
* Jesus issues warnings about the scribes who in pride call attention to themselves and take the best seats at public events (vv. 38-39). They are said to say long prayers and take advantage of widows (v. 40).
* Castigation of those exploiting economically disadvantaged widows is an Old Testament theme (Psalms 94:1-7; Isaiah 10:1-2; Zechariah 7:10). Mark's version of Jesus is less condemning of specific instances of the hypocrisy of Jewish leaders than the parallel account in Matthew (23:1-15).
* Jesus sat down opposite the treasury (either a receptacle for offerings in the temple or a Temple chamber near its women's court) (v. 41a). Many wealthy people made large donations (v. 41b). Jesus in turn praises a poor widow's small financial gift, as she gave all that she had (vv. 42-44).
3. Theological Insights (see Charts of the Major Theological Options)
* The text raises issues of stewardship (Sanctification) and Social Ethics (our responsibility for the poor). Reference needs to be made to how grace (Justification by Grace) makes these agendas possible.
* John Calvin notes that the text entails that the poor, who appear to have no power to do good, are encouraged not to hesitate to express their affection (Calvin's Commentaries, Vol. 17/1, p. 113).
* A North African bishop of the early church, Commodianus, claimed that the text also teaches that we should give of our labor, not just our money like the widow did (Ante-Nicene Fathers, Vol. 4, p. 217).
* Another thinker of the early church, Archelaus, contended that the text does not rule out the gifts of the rich, but the giving is all too little if it is by the rich alone (Ante-Nicene Fathers, Vol. 6, p. 217).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* On poverty, consider the data in this section for the First Lessons, Advent 2 and Easter 3.
* On the decline in our generosity since the recession began, see this section for the Second Lesson, Pentecost 5. In 2008, giving to all philanthropic organizations declined by 5.7% from the previous year (one of the largest drops in history).
* The Chronicle of Philanthropy noted that the donations of the top fifty philanthropists in America dropped 75% in 2009.
* 2009 Bureau of Labor statistics reveal that the poor are more generous than the rich, donating 4.3% of their income compared to 2.2% of income by the wealthiest Americans.
5. Gimmick
What a great text with Thanksgiving coming soon.
6. Possible Sermon Moves and/or Stories/Examples
* Tell the story of the Gospel Lesson in a "You Are There" mode (vv. 41ff, first noting briefly Jesus' harangues against the proud and those taking advantage of widows [vv. 38-40]).
* Sometimes a small gift can be as good or better than a big one. Nobody has too little to give.
* Americans are not doing a very good job giving to the poor in our present circumstances. Cite the data in the first three bullet points of Socio-Economic, Political, Psychological, and Scientific Insights.
* We need to heed the advice of Seneca, George Burns, and Winston Churchill (in that order), commenting on the fact that living, not what we own, determines the kind of person we are: "Whenever there is a human being, there is an opportunity for kindness." "When you stop giving and offering something to the rest of the world, it's time to turn out the lights." "We make a living by what we get, make a life by what we give."
* It is important here to recall Jesus' praise of the gift of the poor widow. Generosity is not just the domain of the rich. That might be used to get us off the hook from these appeals for generosity.
* In this spirit, Charles Dickens offered a comment on the importance of even small gifts by the poor: "No one is useless in this world who lightens the burdens of another." Cite the second and last bullet points of Theological Insights to undergird Dickens' point.
* It seems that the poor in our country may not need this lesson. Cite the final bullet point of Socio-Economic, Political, Psychological, and Scientific Insights. It just shows that none of us can again say that we don't have the resources to give. This data seems to be a judgment on many members of the congregation. (The preacher does well in making this point to include himself/herself in the critique.)
* It is interesting that often we run this data in the other direction, suggesting that the poor are leeches, while we in the middle class and upper classes are the hard workers and the truly generous members of society. The next time we are tempted by that critique, keep in mind Jesus' words in our gospel, the data on giving patterns of the poor, and a comment by Jesse Jackson: "Never look down on anybody unless you're helping him up." This should put an end to our bashing of the poor.
* Note the point by the ancient North African bishop Commodianus in the next-to-last bullet point of Theological Insights. The resources available for the community include the rich treasures of labor and time that God has showered on us all.
* One more (very important) thing needs to be added to our reflections on generosity. It is not the case that we are doing the giving. In fact, stewardship is about God, about His resources, and even the awareness that their distribution is God's work.
* Martin Luther seems to make that point compellingly. He would have us use the possessions we have "the way a guest does in a strange place, where he stays overnight and leaves in the morning… Nor dare he take possession of the property as through it belonged to him by right…" (Luther's Works, Vol. 21, p. 13). And then he adds: "The temporal goods you have, God has given to you for this life. He does permit you to use them… But you should not fasten or hang your heart on them…" (Ibid.). Get that? God has given us our material possessions.
* John Wesley makes it even clearer that such generosity is not our work. The Methodist founder reminded his hearers that all our worldly goods have been entrusted to us by God. But in exercising such stewardship it is all by God's grace (The Works of John Wesley, Vol. 6, pp. 133, 148-149).
7. Wrap-Up
The next time we are struggling with whether or what we should give, the next time we're tempted to bash the poor, let us remember Jesus' words about the poor widow's stewardship. Let us also keep in mind that the goods we have are like a motel room. They are not ours. We're just the caretakers and giving them away is just like checking out, no big deal since God already owns them. When we give, we are just instruments in distributing the Lord's treasures.
Distributing our Lord's treasures.
Collect of the Day
Petitions are offered that the faithful be granted the fullness of grace that their trust in God's promises might be strengthened and also that the entire world share in Christ's treasures. Justification and Sanctification (both worked by grace) are emphasized.
Psalm of the Day
Psalm 127
* A Song of Ascents (Pilgrim Psalm) traditionally attributed to Solomon, about how a safe home and large family are gifts of the Lord. This is a wisdom Psalm.
* Family and city can only be maintained by God (v. 1).
* There is no need to be anxious since God gives sleep to His beloved (v. 2).
* Sons (many of them) are described as a gift of God, leading to happiness (vv. 3-5).
or Psalm 146
See Pentecost 15.
Sermon Text and Title
"The Surprising Ways of God"
Ruth 3:1-5; 4:13-17
1. Theological Aim of the Sermon and Strategy
The surprising ways in which God showers His love on people is proclaimed (Providence and Justification by Grace), with attention to how such an insight can help us better appreciate the mysterious, sacred character of daily life (Sanctification).
2. Exegesis (see First Lesson of Proper 26)
* The lesson begins with Naomi's instructions to Ruth about finding a husband (3:1). For indications that next-of-kin had obligations to protect female members of the extended family, even to marry the wife of a deceased brother, see Leviticus 25:25; Deuteronomy 25:5-6.
* She points out a kinsman, Boaz, who was threshing barley (3:2). Ruth is instructed to put on her best clothes and after he has finished eating and drinking and laid down to uncover his feet (this could refer to genitalia) to take instructions from him on how to proceed (3:3-4). Ruth indicates that she would follow Naomi's instructions (3:50).
* The story continues with Boaz taking Ruth as his wife and her bearing a son. He was named Obed, the grandfather of David (4:13-17).
3. Theological Insights (see Charts of the Major Theological Options)
* The text witnesses to the surprising (hidden) ways in which God saves and blesses us (Providence and Justification by Grace). Insofar as the life of the faithful entails appreciation of such mystery, Sanctification is also addressed in the lesson. Such an approach effectively condemns our sin, since God's surprises work through and in spite of our weaknesses. See the last bullet points pertaining to Luther's Theology of the Cross in this section for First Lesson, Epiphany 6; Second Lesson, Ash Wednesday; second bullet point, Second Lessons, Lent 3 and Pentecost 5.
* John Wesley notes that the story illustrates that one who forsakes all for Christ finds more than he or she could have imagined (Commentary on the Bible, p. 179). He adds as a summary of what happened to Ruth: "See how God sometimes makes up the lack of those relations from whom we expected most comfort, in those from whom we expected least!" The bonds of love prove stronger than those of nature (Ibid.).
* In a similar vein, Karl Barth notes that in this book we see "traces of the relativity [the minimizing] of the distinction between Israel and other nations" (Church Dogmatics, Vol. II/2, p. 356).
* God's revelation itself is a mystery in the view of Paul Tillich, as he notes that whatever transcends ordinary cognition (like revelation does) is mystery (Systematic Theology, Vol. 1, p. 108). Barth speaks of the divine inscrutability, which entails that revelation as a knowing of what cannot be known must be a mystery (Church Dogmatics, Vol. III/3, p. 144).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* On the seemingly absurd character of Christian faith for many Americans, see this section for the Second Lesson, Lent 3.
5. Gimmick
Some of the nicest things in life are surprises. Who you fall in love with is another surprise. Kids do surprising things. It's like Russian poet Boris Pasternak once put it: "Surprise is the greatest gift which life can grant us."
6. Possible Sermon Moves and/or Stories/Examples
* If surprise is so good, should we not expect God to have surprises up His sleeve?
* He certainly had a bunch of surprises for Ruth and the ancient Hebrews. We get some good glimpses of that in our story for today.
* We learn how Ruth got a man -- her second husband. Of course, the whole way things went down seems so foreign, perhaps even patriarchal to our twenty-first-century ears. But focus on the point. That this Gentile widow from Moab could wind up with an upstanding Jewish second husband just wasn't the way the script for second marriages of widows worked in ancient Israel. The extended family member who stepped up to provide a widow with family and kin in her deceased husband's name expected to be dealing with a Jewish lady, not some Gentile!
* Of course, Ruth's love for this Jewish mother-in-law was not what you would expect, as she gave up her birth-family for Naomi. Consider using the quote by Wesley in Theological Insights. And then the fact that from the line of Ruth, this Gentile woman, would emerge the great Jewish King David (4:13-22) is surely surprising! Consider the quote by Barth in Theological Insights.
* Wow! God sure seems to break the Jew vs. Gentile dichotomy in this story.
* It is certainly not incongruous, then, that God would operate in surprising, mysterious ways. He's done it all the time. It was certainly surprising that He could provide an elderly couple like Abraham and Sarah with a child (Genesis 17:17-21), that the Jewish line could be continued through the younger son, Jacob, not his older brother Esau (Genesis 27:1-45), that the chosen people were former slaves (Exodus 1:9-12), that the Messiah could come as a lowly carpenters' son, and that through His death life would be given. No two ways about it, that God of ours is full of surprises (especially the way he distributes His treasure to us).
* What's going on with all these surprises and mysteries? Why does God operate this way? First response: Since surprises are so nice in everyday life (see Gimmick), why wouldn't we expect God, the giver of all good, not to have surprises too? There are other reasons why God distributes His treasures to us in surprising ways. Getting clear on this will take away some of the anxieties we may feel when God doesn't answer prayer our way right away and also make us more appreciative of the gifts we get all the time (the ones that look natural, at first glance).
* God operates in a surprising manner because He's natured that way. See the comments of Karl Barth in the last bullet point of Theological Insights.
Consider the third bullet point of Theological Insights for the First Lesson, Epiphany 2, where Martin Luther claims that God is a negative essence of goodness and wisdom who cannot be possessed or touched. As a result, every assertion of what is good is hidden under the denial of it. This makes faith necessary in order to know God. See the similar point made by Paul Tillich in the last bullet point of Theological Insights, as he contends that Christian revelation is a mystery.
* See Søren Kierkegaard on the paradoxical character of Christian faith in the fifth bullet point of Theological Insights for the Second Lesson, Lent 3.
* If God is God, He cannot be put in a box with our understanding of Him. That's why ordinary means of understanding fail to exhaust the fullness of who He is, and so that's why what God does appears to contradict common sense. That's why revelation is paradoxical, is a mystery, and so surprises our ordinary ways of understanding the world. And because the usual objective ways of understanding the world fail us in fully understanding God, we need to rely on personal commitment and faith much more in understanding God.
* Martin Luther made an interesting observation in this connection. See the third bullet point of Theological Insights for the Second Lesson, Lent 3, on how the world is helped by these mysteries by their confounding the world's wisdom.
7. Wrap-Up
By challenging the world's wisdom to make room for faith, by operating in surprising ways, God opens us to look at life in that light. We begin to look at ordinary events in life with faith, not to trust the world's wisdom. What looks natural and ordinary, the rising sun, the hug of a child, a good book, a nice job, the long-term relationship becomes a beautiful surprise! When relationships become mysteries, they are easier to cherish and celebrate. God's way of distributing His treasures to us makes them even better. We will be wise to be heads-up for the surprises of life this week.
Sermon Text and Title
"The Sacrifice of Christ: It's a Done Deal"
Hebrews 9:24-28
1. Theological Aim of the Sermon and Strategy
The Satisfaction or Governmental Theory of Atonement is reviewed, with special attention to the certainty of salvation we have as a result of the fact that Christ's atoning death has accomplished all that will ever be needed (Justification by Grace).
2. Exegesis (see Introduction to Selected Books of the Bible)
* Continuation of the exposition of Christ as high priest, particularly the characteristics of His sacrifice.
* Christ's sacrifice was not in a sanctuary like the temple made by human hands. He entered heaven to appear before God Himself on our behalf (v. 24).
* He does not need to perform yearly sacrifices with someone else's blood like the priests do (vv. 25-26). Just as humans die only once and after that they are judged (v. 27), so Christ has been offered once to bear the sins of many and will appear a second time to save those eagerly awaiting Him (v. 28).
3. Theological Insights (see Charts of the Major Theological Options)
* Further elaboration on the Satisfaction Theory of the Atonement, with special attention to the fact that Christ's work need not be repeated and so our salvation is certain (Justification by Grace).
* John Chrysostom in noting that Christ's sacrifice need not be repeated compared it to strong medicine that does not have to be readministered to a sick patient (Nicene and Post-Nicene Fathers, First Series, Vol. 14, p. 448)
* Karl Barth explored the consequences for our confidence of the unrepeatability of Christ's sacrifice that a new situation has been created by His work:
In the atonement it is a matter of… an alteration of the human situation, the result of which is an altered being of man, a being of man divinely altered… If he [humanity] is to be understood aright, he can and should be understood in light of this fact… All his mistakes and confusions and sin are only like waves beating against the immovable rock of his own most proper being and to his sorrow necessarily breaking and dashing themselves to pieces against this rock.
(Church Dogmatics, Vol. IV/1, p. 91)
* John Calvin notes that Christ is now our advocate in heaven (Calvin's Commentaries, Vol. XXII/1, p. 217).
* Martin Luther claimed it was of absolute importance to believe in Christ's high priesthood: "Therefore a Christian must be sure, yes, completely sure, that Christ appears and is a priest before God in his behalf" (Luther's Works, Vol. 29, p. 217).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* See the points in this section for the Second Lesson, Pentecost 23.
* Most Americans who think we must do works to be saved seem uncertain about salvation. See the first bullet point in this section for the Second Lesson, Lent 4, and for the Gospel, Pentecost 2.
5. Gimmick
Salvation's a done deal. That's the message of our lesson.
6. Possible Sermon Moves and/or Stories/Examples
* Most Americans don't believe that salvation is a completed work. Elaborate on the leads in Socio-Economic, Political, Psychological, and Scientific Insights. We seem to think that Jesus' death on the cross has left us a lot to do.
* What a downer, to think that we have that much more to accomplish, that we can't be sure of our salvation. If that were the case, how would you know if you have ever done enough to earn salvation?
* Same problem if Jesus has to offer another sacrifice to save us from sin. We could never be sure when He has done enough to save us.
* To these concerns, the anonymous author of the book of Hebrews says "chill out." Salvation is a done deal. Jesus did the sacrifice needed to save us once (v. 28a). And it doesn't have to happen again (vv. 25-26). Let's talk about why that matters and in what sense Christ's sacrifice is sufficient.
* Several of the church's greatest theologians have made the case for the one-time character of Christ's sacrifice. (If you decide to take up the issue of to whom the sacrifice was paid, see the issues raised in the second bullet point of this section for the Second Lesson, Pentecost 23. Insofar as no explicit reference is made to a sacrifice paid to God in this text, it seems feasible that the Governmental Theory of the Atonement, the idea that Christ's sacrifice is paid to the law of the old covenant, to the created order, not directly to God, might be taught in this pericope.) Note Calvin's and Luther's points in Theological Insights on the solace we gain from having Christ appearing before the Father now pleading our case, not needing to return again to offer another sacrifice in order to get the job done.
* The great preacher of the early church John Chrysostom (called the golden-mouthed one) made an intriguing point in support of the claim that Jesus need not die again. Use his comments cited in Theological Insights. Once strong medicine has been given to the patient, there's no need for more.
* Once born, a baby doesn't need to be physically born again. Once you get a doctor's degree (Ph.D.), have a teaching job with tenure and a full professorship, you don't need another formal degree in that subject to gain acknowledgment as an expert. The extra study you do is just a joyful enrichment. Once the seventh game of the NBA Playoffs or the World Series is over, there's no replay. Jesus doesn't need another sacrifice.
* Why this matters: The great theologian of the last century Karl Barth said it well. Use his quote in Theological Insights.
* Only if Christ's sacrifice is unrepeatable can we say that His atoning work has put us in a new situation. And if that hasn't happened we can't be sure that our mistakes don't alter or endanger salvation. We need to have a once-and-done saving work of Christ, or we can't be sure that our salvation can never be shaken.
7. Wrap-Up
Next time you are worried about whether you have been saved, for your sins and shortcomings and lack of faith are messing things up for you, keep in mind that Christ has done the job on the first Good Friday and Easter. His treasures have been distributed already, forever. All the sins, mistakes, and regrets that surround us and mar our lives are just like waves beating on the immovable rock of salvation that will never be moved, never be undermined by our hang-ups. It sure is good that salvation is a done deal with Jesus!
Sermon Text and Title
"Never Without Resources"
Mark 12:38-44
1. Theological Aim of the Sermon and Strategy
To proclaim a word of generosity (stewardship of money and talents -- Sanctification) to aid the poor (Social Ethics) and also to highlight that small gifts count. It needs to be made clear that these agendas are grace-driven (Justification by Grace).
2. Exegesis (see Introduction to Selected Books of the Bible)
* Various teachings of Jesus while in Jerusalem during the last week of His life.
* Jesus issues warnings about the scribes who in pride call attention to themselves and take the best seats at public events (vv. 38-39). They are said to say long prayers and take advantage of widows (v. 40).
* Castigation of those exploiting economically disadvantaged widows is an Old Testament theme (Psalms 94:1-7; Isaiah 10:1-2; Zechariah 7:10). Mark's version of Jesus is less condemning of specific instances of the hypocrisy of Jewish leaders than the parallel account in Matthew (23:1-15).
* Jesus sat down opposite the treasury (either a receptacle for offerings in the temple or a Temple chamber near its women's court) (v. 41a). Many wealthy people made large donations (v. 41b). Jesus in turn praises a poor widow's small financial gift, as she gave all that she had (vv. 42-44).
3. Theological Insights (see Charts of the Major Theological Options)
* The text raises issues of stewardship (Sanctification) and Social Ethics (our responsibility for the poor). Reference needs to be made to how grace (Justification by Grace) makes these agendas possible.
* John Calvin notes that the text entails that the poor, who appear to have no power to do good, are encouraged not to hesitate to express their affection (Calvin's Commentaries, Vol. 17/1, p. 113).
* A North African bishop of the early church, Commodianus, claimed that the text also teaches that we should give of our labor, not just our money like the widow did (Ante-Nicene Fathers, Vol. 4, p. 217).
* Another thinker of the early church, Archelaus, contended that the text does not rule out the gifts of the rich, but the giving is all too little if it is by the rich alone (Ante-Nicene Fathers, Vol. 6, p. 217).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* On poverty, consider the data in this section for the First Lessons, Advent 2 and Easter 3.
* On the decline in our generosity since the recession began, see this section for the Second Lesson, Pentecost 5. In 2008, giving to all philanthropic organizations declined by 5.7% from the previous year (one of the largest drops in history).
* The Chronicle of Philanthropy noted that the donations of the top fifty philanthropists in America dropped 75% in 2009.
* 2009 Bureau of Labor statistics reveal that the poor are more generous than the rich, donating 4.3% of their income compared to 2.2% of income by the wealthiest Americans.
5. Gimmick
What a great text with Thanksgiving coming soon.
6. Possible Sermon Moves and/or Stories/Examples
* Tell the story of the Gospel Lesson in a "You Are There" mode (vv. 41ff, first noting briefly Jesus' harangues against the proud and those taking advantage of widows [vv. 38-40]).
* Sometimes a small gift can be as good or better than a big one. Nobody has too little to give.
* Americans are not doing a very good job giving to the poor in our present circumstances. Cite the data in the first three bullet points of Socio-Economic, Political, Psychological, and Scientific Insights.
* We need to heed the advice of Seneca, George Burns, and Winston Churchill (in that order), commenting on the fact that living, not what we own, determines the kind of person we are: "Whenever there is a human being, there is an opportunity for kindness." "When you stop giving and offering something to the rest of the world, it's time to turn out the lights." "We make a living by what we get, make a life by what we give."
* It is important here to recall Jesus' praise of the gift of the poor widow. Generosity is not just the domain of the rich. That might be used to get us off the hook from these appeals for generosity.
* In this spirit, Charles Dickens offered a comment on the importance of even small gifts by the poor: "No one is useless in this world who lightens the burdens of another." Cite the second and last bullet points of Theological Insights to undergird Dickens' point.
* It seems that the poor in our country may not need this lesson. Cite the final bullet point of Socio-Economic, Political, Psychological, and Scientific Insights. It just shows that none of us can again say that we don't have the resources to give. This data seems to be a judgment on many members of the congregation. (The preacher does well in making this point to include himself/herself in the critique.)
* It is interesting that often we run this data in the other direction, suggesting that the poor are leeches, while we in the middle class and upper classes are the hard workers and the truly generous members of society. The next time we are tempted by that critique, keep in mind Jesus' words in our gospel, the data on giving patterns of the poor, and a comment by Jesse Jackson: "Never look down on anybody unless you're helping him up." This should put an end to our bashing of the poor.
* Note the point by the ancient North African bishop Commodianus in the next-to-last bullet point of Theological Insights. The resources available for the community include the rich treasures of labor and time that God has showered on us all.
* One more (very important) thing needs to be added to our reflections on generosity. It is not the case that we are doing the giving. In fact, stewardship is about God, about His resources, and even the awareness that their distribution is God's work.
* Martin Luther seems to make that point compellingly. He would have us use the possessions we have "the way a guest does in a strange place, where he stays overnight and leaves in the morning… Nor dare he take possession of the property as through it belonged to him by right…" (Luther's Works, Vol. 21, p. 13). And then he adds: "The temporal goods you have, God has given to you for this life. He does permit you to use them… But you should not fasten or hang your heart on them…" (Ibid.). Get that? God has given us our material possessions.
* John Wesley makes it even clearer that such generosity is not our work. The Methodist founder reminded his hearers that all our worldly goods have been entrusted to us by God. But in exercising such stewardship it is all by God's grace (The Works of John Wesley, Vol. 6, pp. 133, 148-149).
7. Wrap-Up
The next time we are struggling with whether or what we should give, the next time we're tempted to bash the poor, let us remember Jesus' words about the poor widow's stewardship. Let us also keep in mind that the goods we have are like a motel room. They are not ours. We're just the caretakers and giving them away is just like checking out, no big deal since God already owns them. When we give, we are just instruments in distributing the Lord's treasures.