Proper 28
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The readings from Malachi contain an exhortation for obedience to the law of Moses and verses
5-6 identifies the forerunner of Messiah with Elijah. Note that verse 4, dealing with the law, and verses 5-6,
dealing with Elijah, serve to link the law and the prophet. The (RC) reading of 3:19-20 is 4:1-2 in the RSV numbering of verses. The 2 Thessalonians reading contains appeals, rebukes and a prayer. Luke deals with the foretelling of the destruction of the temple and the end of the age.
Commentary
Malachi 4:1-6 (C)
Malachi 4:1-2a (L)
Malachi 3:19-20 (RC)
The longer reading overlaps two sections. Verses 1-3 are part of 3:13--4:3, addressing the question "What is the good of serving God?" Verses 4-6 make up the conclusion of the Book of the Twelve. The oracle of the first section concludes with a hymn, beginning with 4:1 which resembles the Dies Irae. It describes the coming of the day of judgment: "For behold, the day comes, burning like an oven, when all the arrogant and all evildoers will be stubble." (v. 1) This day is pictured as a fire which will purify. It will consume the wicked. The purpose of this hymn is to comfort the devout rather than to terrify the wicked. When this day comes the devout will enter into their reward: "But for you who fear my name, the sun of righteousness shall rise, with healing in his wings."
This coming day is described symbolically in terms of fire, an event which would transform history but not terminate it. But later the judgment seems to have been taken more seriously as description rather than symbol. We cannot tell whether Malachi thinks of the "day" as some decisive action in which God will bring simple justice to a depraved society, or whether he thinks of it as a literal fire to destroy all the wicked and leave the righteous to live happily in the future. Note that the verbs used of the coming day in 3:17 and 4:3 are participles, indicating Malachi thinks of this judgment as already having begun. The Hebrew reads: "on the day that I am making." This day of judgment parallels that described in Matthew 25:31-46, when the sheep and the goats will be separated - the sheep rewarded and the goats punished.
Note how this reading links with 2 Thessalonians 3:6-13 and Luke 21:5-19 of our lectionary readings for today, all set in the context of God's final Day. As the preacher studies these lessons and plans the sermon, he or she may want to link the first and second lessons with the Gospel reading, using the Gospel for the "moves."
The principle sin of the wicked was pride (3:15), and self-will. (4:1) The wicked are arrogant, and do evil, thus breaking the covenant.
The sun of righteousness symbolizes health and vindication. The notion of the sun with wings may have come from paintings common in the Near East and especially in Egypt, which picture the sun or sun god with wings by which he flies across the sky. The church has played on the words "sun of righteousness" and "Son of Righteousness" in describing Christ whose love warms the heart and brings light and life.
It appears that verse 4 is a brief summary appended to the whole collection of the Twelve Prophets which the editor considered the main thrust of its preaching. Realize that his point is legalistic rather than prophetic.
The second postscript to the book is verses 5-6, added by the editor who wanted to identify the messenger of 3:1 as a prophet rather than a priest (as 2:7 calls him). It may well be that the editor named Elijah as that messenger because he was translated into heaven rather than dying like other human beings. (2 Kings 2:11) This notion was taken up by the writers of noncanonical books and the New Testament. They thought of Elijah as the one who would return to prepare the way for Messiah.
We can only guess at the meaning of reconciliation of fathers and children. It may be that such family conflicts symbolize other social conflicts. The messenger will offer a chance of healing, verse 2, before the great and terrible day occurs, the Day of the Lord.
2 Thessalonians 3:6-13 (C) (L)
2 Thessalonians 3:7-12 (RC)
This pericope is part of a longer section of verses 6-15, dealing with laws regulating idlers. It is set in the context of the Day of the Lord: "Now concerning the coming of our Lord Jesus Christ and our assembling to meet him ..." (2:1) The injunctions to keep away from anyone living in idleness and forsaking the tradition received from Paul are given because some had quit work, perhaps to wait for the Day of the Lord. However, there may be a deeper cause to the idleness. The habit of not working may have been a part of the past for these Christians, something they carried over into the church. Paul calls them to imitate him and his associates, individuals who were not idle when they visited Thessalonica. They earned their daily bread, working night and day. Paul, Silvanus and Timothy speak not only as "brethren to brethren" but also in the name of our Lord Jesus Christ. They are messengers of his. They write that if anyone does not work he/she should not eat, and idlers should be shunned. (v. 14) Such shunning is directed toward making the idler ashamed and bringing the idler back into the fellowship. The saying about those not working not eating may well be a Jewish proverb - or a saying used in workshops to spur on the apprentices.
In verses 11-12 there is a play on words, one not easily translated into English. The gist of it is that those who are idlers were doing no work, but instead were being busybodies, working with great zeal in the affairs of others.
In verse 13 the writers urge the readers not to be weary in well-doing. This is similar to Galatians 6:9: "And let us not grow weary in well-doing ..."
Notice how the writers shift back and forth, between the idlers they censure for their lazy, meddlesome lives, and the commending of the faithful for their staying the course. Although surrounded by idlers, the faithful Christians are to persevere steadfast, trusting in God in their daily living.
Luke 21:5-19
This discourse on the signs of the age and of the End is found in Matthew and Mark as well as Luke. It has provoked more debate by scholars than perhaps any other passage of the Gospels. Two questions stand at the center of this debate: (1) What is the meaning of the connection made between the destruction of Jerusalem and the End of the world? (2) How much of the discourse represents actual prophecies of Jesus before his resurrection, and how much was created or interpolated by Christian writers? The latter felt that the Living Christ continued to speak to the church by the Spirit, so they recorded this message with that of traditional sayings of the earthly Jesus.
Some scholars in the last century identified the destruction of Jerusalem with the End of the world, and for Jesus that destruction would signal the End. But since the End did not occur, it appears Jesus was in error about the time of the End - and even the fact itself. Other scholars accepted this interpretation, but shifted the error from Jesus to the church. The reader is referred to a more detailed critical commentary for discussion of the "little apocalypse" theory, which says a Jewish handbill was the origin of the apocalyptic element and later was wrongly attributed to Jesus.
In verses 5-12 Luke is obviously following Mark, and there are echoes of Mark in the rest of the chapter. At one point scholars thought that the whole discourse was just a free rewriting of Mark 13. But in recent years the theory has developed that, where Luke diverges sharply from Mark, Luke is drawing on his source, L. This is one of the rare instances where Luke combines material from Mark with non-Marcan material. Here Luke has fused two independent prophecies into one.
Consider that Mark 13 begins with a prediction of the destruction of the temple, and a question the disciples asked concerning the time when this would occur. Jesus does not answer the question, but instead there follows a closely-knit series of signs leading up to the End, when the Son of man returns. When the L material is read by itself it forms a continuous and integrated prophecy of a succession of historic events, including the persecution of the church by the Jewish people, the punishment of Jerusalem by God for refusing to accept the Gospel, the overthrow of the Gentile imperial power, and the vindication of those who have proved themselves worthy to stand before the Son of man when he returns.
We find the pattern for this in several Old Testament passages dealing with the Day of the Lord, a day which is portrayed as both a day of vengeance and a day of redemption. (See the Malachi reading.) The vengeance is on the wicked, oppressing pagans who oppose Israel, and the redemption is for Israel, God's people.
But notice in the Christian adaption of this theme that the description is changed radically. Now the true Israel is the church. Jerusalem, in this scenario, finds herself classed with the enemies of God. The Gentiles must first inflict God's judgment on Jerusalem, before being judged themselves by God. Only when both these threats are removed can the church expect to see her redemption. It seems that the whole complex of events was regarded as the fulfillment of the Daniel prophecy, that when God's throne of judgment was erected then world dominion would pass out of the hands of the godless nations, into the power of the Son of man.
Reflect on the fact that in combining these two prophecies Luke has made his own peculiar contribution to the eschatology of the New Testament. He does this by distinguishing between those parts of the church's expectation which were already fulfilled and those that remained yet to be fulfilled. The crisis of the fall of Jerusalem, which Jesus predicted would take place within a generation, brings death to himself, persecution and death to his disciples, and destruction to the city of Jerusalem. This was accomplished. But Luke and his readers were living in a period of indeterminate length, "the times of the Gentiles." God's judgment on Jerusalem must run its course. Then, and only then, would the End come, and with it the consummation of God's kingdom.
Jesus tells the disciples that in the time of testimony they need not be anxious about what to say since "I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict." (v. 15) This is fulfilled in Acts 4:8-13; 6:10. Jesus predicts that the persecution will find parents, brothers (sisters) and closest kinfolk as well as friends to be betrayers. Some will be put to death for the Gospel. They will be hated. But although they may kill the body they cannot destroy the soul: "By your endurance you will gain your lives." (v. 19) This witness to the belief in the resurrection enables Christians to endure persecution and be put to death for their faith in some parts of the world today. One story came out of China during the early days of the communist revolution there. A Christian missionary from America faced a firing squad unafraid. In so doing he gave a testimony to his faith in the resurrection, one which astounded those about to kill him, for they saw something different about his courage in the face of death.
Theological Reflections
A common theme in all three readings is the Day of the Lord. Malachi foretells the coming day of judgment, when the wicked will be burned up like stubble, and those who fear God's name will be rewarded and healed. The prophet exhorts obedience to the law of Moses, and links the law and the prophet. He identifies the forerunner of Messiah as Elijah. The passage in 2 Thessalonians is written in the context of the coming Day of the Lord. Those who are idle are not to be shunned. The faithful are urged not to grow weary in well-doing in waiting for the coming Day of the Lord. Luke has combined two sources, Mark and L, in this passage dealing with the destruction of the temple and the End of the age. Jesus gives encouragement to the disciples who will suffer for their faith, assuring them that in enduring they will gain their lives.
Homiletical Moves
Malachi 4:1-6 (C)
Malachi 4:1-2a (L)
Malachi 3:19-20 (RC)
The Sun of Righteousness Shall Rise With Healing
1. The day of judgment on the wicked is coming, when God will burn the arrogant and all evildoers like stubble
2. But those who fear the name of the Lord will be given the sun of righteousness with healing in his wings
3. God is sending Elijah the prophet before the great and terrible day of the Lord comes
4. John the Baptizer is seen as the foretold Elijah who came to prepare the way for Jesus
5. Let us fear God and walk in his ways, for Christ the Sun of Righteousness has come with healing in his wings through his death on the Cross
6. Let Christ heal us of our pride, arrogance and sin through his death, and renew our lives so that we may go forth into life leaping like calves from the stall!
2 Thessalonians 3:6-13 (C) (L)
2 Thessalonians 3:19-20 (RC)
Do Not Be Weary in Well-Doing
1. Keep away from those who live in idleness and who are busybodies (working in the affairs of others)
2. Imitate Paul and associates who toiled that they might not be a burden to others
3. Let us do our work in quietness and earn our own living by honest work, not growing weary in well-doing
4. We are living "between the times" of Christ's coming and his coming again, so let us not grow weary in serving Christ through working in our vocation and in doing acts of mercy to others
This Preacher's Preference
Luke 21:5-19
By Our Endurance We Will Gain Our Lives
1. The Day of the Lord is coming but no one except the Father knows the time (Mark 13:32)
2. There will be signs of the End, wars, earthquakes, famines and pestilences, terrors and great signs from heaven
3. We will be persecuted for our faith, but the Living Christ will give us words to defend ourselves
4. Some Christians will be put to death for their faith
5. By our endurance we will gain our lives through the resurrection at the End
6. Let us stand firm in the faith and not be terrified by the wars and tumults before the End
Hymn for Proper 28: Strong Son of God, Immortal Love or
Christ, Whose Glory Fills the Skies (the Sun of Righteousness theme)
Prayer
We praise you, O God, who has promised deliverances through Christ, the Sun of Righteousness. We thank you for the healing he brought to our broken lives through his death on the Cross. We pray that we may not grow weary in well-doing but may endure faithful to the End. Thank you for the assurance that by our endurance we will gain our lives in the resurrection. Free usfrom arrogance and self-will, that we may find freedom in Christ. Amen
The readings from Malachi contain an exhortation for obedience to the law of Moses and verses
5-6 identifies the forerunner of Messiah with Elijah. Note that verse 4, dealing with the law, and verses 5-6,
dealing with Elijah, serve to link the law and the prophet. The (RC) reading of 3:19-20 is 4:1-2 in the RSV numbering of verses. The 2 Thessalonians reading contains appeals, rebukes and a prayer. Luke deals with the foretelling of the destruction of the temple and the end of the age.
Commentary
Malachi 4:1-6 (C)
Malachi 4:1-2a (L)
Malachi 3:19-20 (RC)
The longer reading overlaps two sections. Verses 1-3 are part of 3:13--4:3, addressing the question "What is the good of serving God?" Verses 4-6 make up the conclusion of the Book of the Twelve. The oracle of the first section concludes with a hymn, beginning with 4:1 which resembles the Dies Irae. It describes the coming of the day of judgment: "For behold, the day comes, burning like an oven, when all the arrogant and all evildoers will be stubble." (v. 1) This day is pictured as a fire which will purify. It will consume the wicked. The purpose of this hymn is to comfort the devout rather than to terrify the wicked. When this day comes the devout will enter into their reward: "But for you who fear my name, the sun of righteousness shall rise, with healing in his wings."
This coming day is described symbolically in terms of fire, an event which would transform history but not terminate it. But later the judgment seems to have been taken more seriously as description rather than symbol. We cannot tell whether Malachi thinks of the "day" as some decisive action in which God will bring simple justice to a depraved society, or whether he thinks of it as a literal fire to destroy all the wicked and leave the righteous to live happily in the future. Note that the verbs used of the coming day in 3:17 and 4:3 are participles, indicating Malachi thinks of this judgment as already having begun. The Hebrew reads: "on the day that I am making." This day of judgment parallels that described in Matthew 25:31-46, when the sheep and the goats will be separated - the sheep rewarded and the goats punished.
Note how this reading links with 2 Thessalonians 3:6-13 and Luke 21:5-19 of our lectionary readings for today, all set in the context of God's final Day. As the preacher studies these lessons and plans the sermon, he or she may want to link the first and second lessons with the Gospel reading, using the Gospel for the "moves."
The principle sin of the wicked was pride (3:15), and self-will. (4:1) The wicked are arrogant, and do evil, thus breaking the covenant.
The sun of righteousness symbolizes health and vindication. The notion of the sun with wings may have come from paintings common in the Near East and especially in Egypt, which picture the sun or sun god with wings by which he flies across the sky. The church has played on the words "sun of righteousness" and "Son of Righteousness" in describing Christ whose love warms the heart and brings light and life.
It appears that verse 4 is a brief summary appended to the whole collection of the Twelve Prophets which the editor considered the main thrust of its preaching. Realize that his point is legalistic rather than prophetic.
The second postscript to the book is verses 5-6, added by the editor who wanted to identify the messenger of 3:1 as a prophet rather than a priest (as 2:7 calls him). It may well be that the editor named Elijah as that messenger because he was translated into heaven rather than dying like other human beings. (2 Kings 2:11) This notion was taken up by the writers of noncanonical books and the New Testament. They thought of Elijah as the one who would return to prepare the way for Messiah.
We can only guess at the meaning of reconciliation of fathers and children. It may be that such family conflicts symbolize other social conflicts. The messenger will offer a chance of healing, verse 2, before the great and terrible day occurs, the Day of the Lord.
2 Thessalonians 3:6-13 (C) (L)
2 Thessalonians 3:7-12 (RC)
This pericope is part of a longer section of verses 6-15, dealing with laws regulating idlers. It is set in the context of the Day of the Lord: "Now concerning the coming of our Lord Jesus Christ and our assembling to meet him ..." (2:1) The injunctions to keep away from anyone living in idleness and forsaking the tradition received from Paul are given because some had quit work, perhaps to wait for the Day of the Lord. However, there may be a deeper cause to the idleness. The habit of not working may have been a part of the past for these Christians, something they carried over into the church. Paul calls them to imitate him and his associates, individuals who were not idle when they visited Thessalonica. They earned their daily bread, working night and day. Paul, Silvanus and Timothy speak not only as "brethren to brethren" but also in the name of our Lord Jesus Christ. They are messengers of his. They write that if anyone does not work he/she should not eat, and idlers should be shunned. (v. 14) Such shunning is directed toward making the idler ashamed and bringing the idler back into the fellowship. The saying about those not working not eating may well be a Jewish proverb - or a saying used in workshops to spur on the apprentices.
In verses 11-12 there is a play on words, one not easily translated into English. The gist of it is that those who are idlers were doing no work, but instead were being busybodies, working with great zeal in the affairs of others.
In verse 13 the writers urge the readers not to be weary in well-doing. This is similar to Galatians 6:9: "And let us not grow weary in well-doing ..."
Notice how the writers shift back and forth, between the idlers they censure for their lazy, meddlesome lives, and the commending of the faithful for their staying the course. Although surrounded by idlers, the faithful Christians are to persevere steadfast, trusting in God in their daily living.
Luke 21:5-19
This discourse on the signs of the age and of the End is found in Matthew and Mark as well as Luke. It has provoked more debate by scholars than perhaps any other passage of the Gospels. Two questions stand at the center of this debate: (1) What is the meaning of the connection made between the destruction of Jerusalem and the End of the world? (2) How much of the discourse represents actual prophecies of Jesus before his resurrection, and how much was created or interpolated by Christian writers? The latter felt that the Living Christ continued to speak to the church by the Spirit, so they recorded this message with that of traditional sayings of the earthly Jesus.
Some scholars in the last century identified the destruction of Jerusalem with the End of the world, and for Jesus that destruction would signal the End. But since the End did not occur, it appears Jesus was in error about the time of the End - and even the fact itself. Other scholars accepted this interpretation, but shifted the error from Jesus to the church. The reader is referred to a more detailed critical commentary for discussion of the "little apocalypse" theory, which says a Jewish handbill was the origin of the apocalyptic element and later was wrongly attributed to Jesus.
In verses 5-12 Luke is obviously following Mark, and there are echoes of Mark in the rest of the chapter. At one point scholars thought that the whole discourse was just a free rewriting of Mark 13. But in recent years the theory has developed that, where Luke diverges sharply from Mark, Luke is drawing on his source, L. This is one of the rare instances where Luke combines material from Mark with non-Marcan material. Here Luke has fused two independent prophecies into one.
Consider that Mark 13 begins with a prediction of the destruction of the temple, and a question the disciples asked concerning the time when this would occur. Jesus does not answer the question, but instead there follows a closely-knit series of signs leading up to the End, when the Son of man returns. When the L material is read by itself it forms a continuous and integrated prophecy of a succession of historic events, including the persecution of the church by the Jewish people, the punishment of Jerusalem by God for refusing to accept the Gospel, the overthrow of the Gentile imperial power, and the vindication of those who have proved themselves worthy to stand before the Son of man when he returns.
We find the pattern for this in several Old Testament passages dealing with the Day of the Lord, a day which is portrayed as both a day of vengeance and a day of redemption. (See the Malachi reading.) The vengeance is on the wicked, oppressing pagans who oppose Israel, and the redemption is for Israel, God's people.
But notice in the Christian adaption of this theme that the description is changed radically. Now the true Israel is the church. Jerusalem, in this scenario, finds herself classed with the enemies of God. The Gentiles must first inflict God's judgment on Jerusalem, before being judged themselves by God. Only when both these threats are removed can the church expect to see her redemption. It seems that the whole complex of events was regarded as the fulfillment of the Daniel prophecy, that when God's throne of judgment was erected then world dominion would pass out of the hands of the godless nations, into the power of the Son of man.
Reflect on the fact that in combining these two prophecies Luke has made his own peculiar contribution to the eschatology of the New Testament. He does this by distinguishing between those parts of the church's expectation which were already fulfilled and those that remained yet to be fulfilled. The crisis of the fall of Jerusalem, which Jesus predicted would take place within a generation, brings death to himself, persecution and death to his disciples, and destruction to the city of Jerusalem. This was accomplished. But Luke and his readers were living in a period of indeterminate length, "the times of the Gentiles." God's judgment on Jerusalem must run its course. Then, and only then, would the End come, and with it the consummation of God's kingdom.
Jesus tells the disciples that in the time of testimony they need not be anxious about what to say since "I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict." (v. 15) This is fulfilled in Acts 4:8-13; 6:10. Jesus predicts that the persecution will find parents, brothers (sisters) and closest kinfolk as well as friends to be betrayers. Some will be put to death for the Gospel. They will be hated. But although they may kill the body they cannot destroy the soul: "By your endurance you will gain your lives." (v. 19) This witness to the belief in the resurrection enables Christians to endure persecution and be put to death for their faith in some parts of the world today. One story came out of China during the early days of the communist revolution there. A Christian missionary from America faced a firing squad unafraid. In so doing he gave a testimony to his faith in the resurrection, one which astounded those about to kill him, for they saw something different about his courage in the face of death.
Theological Reflections
A common theme in all three readings is the Day of the Lord. Malachi foretells the coming day of judgment, when the wicked will be burned up like stubble, and those who fear God's name will be rewarded and healed. The prophet exhorts obedience to the law of Moses, and links the law and the prophet. He identifies the forerunner of Messiah as Elijah. The passage in 2 Thessalonians is written in the context of the coming Day of the Lord. Those who are idle are not to be shunned. The faithful are urged not to grow weary in well-doing in waiting for the coming Day of the Lord. Luke has combined two sources, Mark and L, in this passage dealing with the destruction of the temple and the End of the age. Jesus gives encouragement to the disciples who will suffer for their faith, assuring them that in enduring they will gain their lives.
Homiletical Moves
Malachi 4:1-6 (C)
Malachi 4:1-2a (L)
Malachi 3:19-20 (RC)
The Sun of Righteousness Shall Rise With Healing
1. The day of judgment on the wicked is coming, when God will burn the arrogant and all evildoers like stubble
2. But those who fear the name of the Lord will be given the sun of righteousness with healing in his wings
3. God is sending Elijah the prophet before the great and terrible day of the Lord comes
4. John the Baptizer is seen as the foretold Elijah who came to prepare the way for Jesus
5. Let us fear God and walk in his ways, for Christ the Sun of Righteousness has come with healing in his wings through his death on the Cross
6. Let Christ heal us of our pride, arrogance and sin through his death, and renew our lives so that we may go forth into life leaping like calves from the stall!
2 Thessalonians 3:6-13 (C) (L)
2 Thessalonians 3:19-20 (RC)
Do Not Be Weary in Well-Doing
1. Keep away from those who live in idleness and who are busybodies (working in the affairs of others)
2. Imitate Paul and associates who toiled that they might not be a burden to others
3. Let us do our work in quietness and earn our own living by honest work, not growing weary in well-doing
4. We are living "between the times" of Christ's coming and his coming again, so let us not grow weary in serving Christ through working in our vocation and in doing acts of mercy to others
This Preacher's Preference
Luke 21:5-19
By Our Endurance We Will Gain Our Lives
1. The Day of the Lord is coming but no one except the Father knows the time (Mark 13:32)
2. There will be signs of the End, wars, earthquakes, famines and pestilences, terrors and great signs from heaven
3. We will be persecuted for our faith, but the Living Christ will give us words to defend ourselves
4. Some Christians will be put to death for their faith
5. By our endurance we will gain our lives through the resurrection at the End
6. Let us stand firm in the faith and not be terrified by the wars and tumults before the End
Hymn for Proper 28: Strong Son of God, Immortal Love or
Christ, Whose Glory Fills the Skies (the Sun of Righteousness theme)
Prayer
We praise you, O God, who has promised deliverances through Christ, the Sun of Righteousness. We thank you for the healing he brought to our broken lives through his death on the Cross. We pray that we may not grow weary in well-doing but may endure faithful to the End. Thank you for the assurance that by our endurance we will gain our lives in the resurrection. Free usfrom arrogance and self-will, that we may find freedom in Christ. Amen
