Proper 28 / Ordinary Time 33
Preaching
Lectionary Preaching Workbook
Series IX, Cycle A
Theme of the Day
Serving God His way.
Collect of the Day
To the righteous God and merciful master who owns the earth and all its people and gives them all they have, petitions are offered for inspiration to serve Him with justice and wisdom, preparing petitioners for the day of His coming. Eschatology, Social Ethics, and Sanctification are the main themes.
Psalm of the Day
Psalm 123
• A prayer for deliverance from personal enemies in the form of a lament. This is a Song of Ascents, entailing it could also be a pilgrim song for those climbing to Jerusalem.
• The people lift up their eyes to God, like servants look to the hand of their master, until mercy is conferred (vv. 1-2).
• Prayers for mercy are offered, for the people have endured much contempt (vv. 3-4).
or Psalm 90:1-8 (9-11) 12
• Use the first two bullet points for the Psalm of the Day, Pentecost 20.
• The people are consumed by God's anger, for their secret sins are exposed (vv. 6-7).
• All their days pass away under His wrath, and they come to an end with a sigh (vv. 8-9). The brevity of life and its character as toil and trouble are noted (v. 10).
• Few consider the power of God's wrath and the fear due Him. Prayers to God to teach us to count our days that we might gain a wise heart (vv. 11-12).
Sermon Text and Title
"God Works Outside the Box"
Judges 4:1-7
1. Theological Aim of the Sermon and Strategy
To proclaim God's use of women and others outside the structures of power to achieve justice and other good things. Social Ethics, Sanctification, and Providence are crucial themes.
2. Exegesis
• Judges is probably a compilation of ancient stories of tribal experiences under local leaders in the period from the death of Joshua to the establishment of the monarchy in Israel. These stories were collected for didactic purposes perhaps by the mid-eighth century BC. One hundred years later they were edited by the D strand, part of the religious revival during the reign of King Josiah.
• Main Sections: (1) The period of the judges after Joshua's death (1:1--2:5); (2) Life in Israel under the judges (2:6--3:6); (3) Sections devoted to twelve leaders: Othniel, Ehud, Shamgar, Deborah, Gideon, Tola, Jair, Jephthah, Ibzan, Elon, Abdon, and Samson (3:7--16:31); (4) A first appendix: Failures of the Israelites tribes (vv. 17-18); and (5) A second appendix: War against the Benjaminites and the tribe's repopulation (vv. 19-21).
• Central Themes: See that section for Deuteronomy in Introduction to Selected Books of the Bible. Special emphasis is placed on the breakdown of Hebraic life and growing idolatry from the earlier period. But this is combined with the themes of divine wrath, Israel's repentance, and God's salvation.
• The lesson is part of the story of Deborah.
• After the previous Judge Ehud's death, the Israelites are reported again to have sinned in Yahweh's sight (v. 1). They were sold to King Jabin of Canaan, who reigned in Jazor, a city of Galilee. The Israelites cry out for help (vv. 2-3).
• Deborah is noted as a prophetess, wife of Lappidoth. She becomes a judge and many Israelites submitted to her (vv. 4-5).
• She summons Barak, son of Abinoam, to take possession of Mount Tabor. She prophesies conquest of Jabin's army (vv. 6-7) and eventually the king was subdued (vv. 23-24).
3. Theological Insights (see Charts of the Major Theological Options)
• The text testifies to God's use of women (and so to others outside the structures of power) to execute His will and work good in the world. Providence, Sanctification, and Social Ethics are the primary themes.
• The importance of Deborah's Gentile status should not be overlooked. It may refer to the development of and eventual conquest of a Church of the Gentiles.
• Feminist scholar Phyllis Bird has observed: "... the fullest and richest evidence for women's religious activity is found in literature pertaining to the premonarchic period, which also provides the richest portrait of women in leadership roles."
• Latin American Liberation theologian Gustavo Gutierrez refers to a preferential option for the poor, "which is the belief in a divine propensity to advocate the interests of the poor, necessitating a similar ethic for Christians" (Frontiers of Theology in Latin America, pp. 8-9).
• These reflections are in line with Martin Luther's Theology of the Cross:
The remedy for curing desire does not lie in satisfying it, but in extinguishing it... Likewise he who wishes to have much power, honor, pleasure, and satisfaction in all things must flee rather than seek power, honor, pleasure, and satisfaction is all things.
This is the wisdom which is folly to the world.
(Luther's Works, Vol. 31, p. 51)
... for the intellect cannot by nature comprehend an object which does not exist, that is the poor and needy person, but only a thing which does exist, that is true and good. Therefore it judges according to appearances, is a respecter of persons.
(Luther's Works, Vol. 31, pp. 57-58)
For quotes by the Reformer in which he identifies Christian faith with the plight of the poor, see the eighth and ninth bullet points of this section for the Gospel, Advent 3.
• Luther sings the praises of the love of God and what it makes us do:
The love of God which lives in man loves sinners, evil persons, fools and weaklings in order to make them righteous, good, wise, and strong. Rather than seeking its own good, the love of God flows forth and bestows good.
(Luther's Works, Vol. 31, p. 57)
• The good news of freedom is for everyone, Martin Luther proclaimed while interpreting this text:
The gospel of salvation... will reach even the nations and will be preached everywhere throughout the world. Afterward there will be no distinction either of places or of persons.
(Luther's Works, Vol. 18, p. 112)
• John Calvin reflects the later preoccupation with the poor. He writes:
The church has gold not to keep but to pay out, and to relieve distress... what the same man [Ambrose] said in another place we see to be very true: "Whatever, then, the church had was for the support of the needy."
(Institutes [Westminster Press ed.], p. 1076)
4. Socio-Economic, Political, Psychological, and Scientific Insights
• For data on discrimination against women, see the last bullet point of this section for the First Lesson, Epiphany 1.
• A 2010 study of the Hartford Institute for Religion Research revealed a glass ceiling for women in church leadership. Only 12% of all American congregations are led by a female pastor (as senior pastor or as the congregation's only pastor).
• Statistics indicate an imbalance of poor black men in prison (39.4% of the total prison population in 2009 according to the U.S. Bureau of Justice Statistics), higher rates of alcoholism among Native Americans (10.7% to 7.6% for other ethnic groups, according to a 2005 National Survey on Drug Use and Health), more out-of-wedlock childbirths by women of impoverished classes (36.5% of such children were born into poverty while only 6.4% of those married lived in poverty, according to 2008 U.S. Census Bureau data), and less confidence about the future and long-term relationships among children of divorce (Psychological Reports [1996]: 387-390).
• For other data entailing racial injustices, see the second bullet points of this section for the First Lessons, Advent 1 and Advent 2.
• Some studies have indicated that a child born in the lowest 20% of the American population has only a 1 in 20 chance of making it to the top 10% of wealth, while a child born in the top 20% of income has a 40% chance of achieving the highest levels of annual income as an adult.
5. Gimmick
Use the last four bullet points of Exegesis. Tell the story of Deborah dramatically. Note how God used this strong woman.
6. Possible Sermon Moves and/or Stories/Examples
• Consider the quote by feminist scholar Phyllis Bird in the third bullet point of Theological Insights. God would use strong women today.
• Note the evidence for patriarchy cited in the first bullet point of Socio-Economic, Political, Psychological, and Scientific Insights. What Bette Davis once said is clearly true: "When a man gives his opinion, he's a man. When a woman gives her opinion, she's a b****."
• But our lesson demonstrates that God gives a woman power, and she used it to accomplish great things like conquering a Gentile king. Who says women don't belong in the army or in combat!
• God has a word for us here in this story. It is not just a tale of women's empowerment. This is a tale that gives us further insight into how our God operates -- He works outside the box.
• God plays tricks on people. He does not operate as we would expect Him to do. We see this in the sort of man (a carpenter's son) in whom He elected to become incarnate. You would have thought He would have selected a king in whom to become incarnate. And certainly one would not think He would use death to give life.
• Martin Luther called this propensity the Theology of the Cross -- God's use of ordinary lowly means, His characteristic tendency not to employ those who are part of the establishment, in order to fulfill His aims. Ask the congregation to appreciate how in the context of the patriarchy of the ancient Near East, this was transpiring when God chose a woman (Deborah) to lead the Hebrews!
• God has a reason for operating this way. He uses it subversively to undermine the power of those in power, to level the playing field. For what He effectively says to those in power by using someone of a lower standing is that those with power really don't count as much. Use the quotations by Martin Luther in the fifth bullet point of Theological Insights.
• Use the quotation by Latin American liberation theologian Gustavo Gutierrez in the fourth bullet point of Theological Insights. Then consider the leads to Luther's comments on God's care for the poor in the fifth bullet point of Theological Insights.
• No two ways about it: God has a special interest, a special concern for the poor, for those outside the circles of power. It all flows from the marvelous love of this God of ours. Use the quote by Luther in the sixth bullet point of Theological Insights. God's love makes "nobodies" in the eyes of the world "somebodies."
• Consider the quotes by Luther and John Calvin in the last two bullet points of Theological Insights.
7. Wrap-Up
The business of the church is the poor. The business of the church is to lift up and empower all those without power (including women and minorities). This wonderful God of ours gives a love that loves the weak, a love that gives good and empowers, a love that works outside the box into which we and the rest of the world would be inclined to put our Lord. Covered with that love, we church members can't do any less but look for ways to empower the powerless and to care for the poor too. As the famed modern theologian Karl Barth once claimed, when you work outside the box like God does you will stop just working for yourself, but do it God's way, not just for yourself but do it for everyone's benefit (Church Dogmatics, Vol. III/4, p. 535).
First Lesson Complementary Version
Zephaniah 1:7, 12-18
• The prophet, perhaps of the royal house, worked before Josiah's reforms of the late seventh century BC. In this pericope he pronounces the coming judgment of Judah and of the whole earth.
• The text's reference to the Eschaton could be related to the second coming themes of the assigned lessons for Pentecost 22.
Sermon Text and Title
"It's Good We Don't Know God's Full Plans in Advance"
1 Thessalonians 5:1-11
1. Theological Aim of the Sermon and Strategy
To reinterpret our lack of knowledge of the precise details of Christ's second coming and overcoming of evil as a source of hope. The sermon's focus is on Eschatology, Providence, and Sanctification.
2. Exegesis (see Second Lesson, Pentecost 20, for Background on the Epistle)
• Paul addresses further questions about the coming of the Lord.
• He notes that concerning the times and seasons an eschatological timetable in writing is not necessary (v. 1). For the day of the Lord will come like a thief in the night (v. 2).
• Paul uses the common image of a pregnant woman to illustrate the suddenness of Jesus' return (v. 3; cf. Isaiah 13:8; Jeremiah 6:24). The faithful are not in darkness about this matter. They are children of light, not of the darkness (vv. 4-5; cf. Luke 16:8; Essenes used this contrast between children of light and children of darkness [Dead Sea Scrolls, "War Scroll"]).
• We need to keep awake and be sober. For those who sleep do so at night. Likewise drunkenness (vv. 6-7).
• In being sober, the faithful are to put on the breastplate of faith and love and the hope of salvation as a helmet (v. 8).
• God has not destined us for wrath, but for obtaining salvation through Christ who died for us, so that whether awake or asleep we may live with Him (vv. 9-10). Paul urges mutual encouragement (v. 11).
3. Theological Insights (see Charts of the Major Theological Options)
• The text is a discourse on Eschatology, Sanctification, and Justification.
• John Wesley sees the text as cautioning us not to be asleep in sin (Commentary on the Bible, p. 550).
• Describing Paul's purpose in this text John Calvin writes:
He... calls them back from a curious and unprofitable inquiry as to times, but in the mean time admonishes them to be constantly in a state of preparation for receiving Christ... Now Christ deigned that the day of His coming should be hid from us, that, being in suspense, we might be as it were upon watch.
(Calvin's Commentaries, Vol. XXI/2, p. 285)
From the design of Christ's death he confirms what he has said, for if He died with this view -- that He might make us partakers of His life, there is no reason why we should be in doubt as to our salvation.
(Calvin's Commentaries, Vol. XXI/2, p. 290)
• Modern Reformed theologian Jürgen Moltmann stresses the importance for faith that hope in the future affords:
The hope thereby kindled spans the horizons which then open over a closed existence... without faith's knowledge of Christ, hope becomes a utopia and remains hanging in the air. But without hope, faith falls to pieces, becomes a fainthearted and ultimately a dead faith. It is through faith that man finds the path of true life, but it is only hope that keeps him on that path.
(Theology of Hope, p. 20)
• Martin Luther's teaching of the Theology of the Cross emphasizes how God likes to surprise us by confounding our wisdom:
For what is good for us is hidden and so deeply that it is under hate for ourselves... salvation under damnation, heaven under hell... and universally our every assertion of anything good is hidden under the denial of it, so that faith may have its place in God, who is a negative essence and goodness and wisdom and righteousness.
(Luther's Works, Vol. 25, pp. 382-383)
4. Socio-Economic, Political, Psychological, and Scientific Insights
• According to data reported in a 2009 poll of the Pew Forum on Religion & Public Life 79% of the public believes in the second coming of Christ.
• Surprise makes us happy, inasmuch as this leads to the building of new neural connections in the brain, a process that includes the secreting of the good-feeling brain chemical dopamine. See the last bullet points of this section for the First Lesson and Gospel, Advent 2.
• Americans are largely pessimistic about the future; see the last bullet point of this section for the First Lesson, Advent 4; the second bullet point of this section for the Second Lesson, Epiphany.
5. Gimmick
With dramatic enthusiasm, proclaim that Christ is coming, will come soon, and that we must be prepared! After a pause in another tone ask when will this happen. Then stutter, not giving an answer.
6. Possible Sermon Moves and/or Stories/Examples
• Not knowing when Christ will come again is not surprising. The Bible (Paul) is not sure. Read verses 1-2.
• We don't know when He is coming again. That makes us nervous. At least for 1 in 5 of the American public this raises questions about the truth of the second coming (see first bullet point of Socio-Economic, Political, Psychological, and Scientific Insights). Ask the congregation if this is a struggle for them.
• After a pause, note that there is a lot about the future we don't know and that is a good thing. Life would be dull and boring if we knew where we were headed. It would lose its surprising character, and with that loss we would also lose some of life's joy. Not only that but if life did not send us surprises we would never really change, miss new horizons, because the only options we would know about are those we had already experienced. We would be locked up in ourselves and our own experiences, not open to God's way.
• By not showing us the whole story, God keeps us on our toes, keeps us awake. Use John Wesley's comment in the second bullet point of Theological Insights and the first quote by John Calvin in the third bullet point of that section.
• Being awake, for God's plan opens all sorts of new, exciting possibilities for life. Use the quote by the famed modern theologian of hope Jürgen Moltmann in the next-to-last bullet point of Theological Insights. Moltmann emphasizes again that without hope in the future we have no new horizons, no new ideas, and if we don't have that we have a dead faith.
• It is like Eleanor Roosevelt once said: "The future belongs to those who believe in the beauty of their dreams." And our dreams, as Christians, are beautiful. They are beautiful, because as Christians we know that Christ's Easter resurrection makes the future sure. Use the second quote by John Calvin in the third bullet point of Theological Insights. God keeps us in suspense a little bit about the future, about all the details of His coming again, but we still have confidence in the ultimate outcome. Review verses 9-10.
• Back to where we began, how good it is that God does not give us the whole story and keeps some things hidden. Consider the quotation by Martin Luther in the last bullet point of Theological Insights.
• Introduce the neurobiological findings about how surprise makes us happy as well as opening new possibilities for our brains. Use the second bullet point of Socio-Economic, Political, Psychological, and Scientific Insights.
• Eighteenth-century English writer Samuel Johnson was on target when he wrote: "Our brightest blazes of gladness are commonly kindled by unexpected sparks."
7. Wrap-Up
Reiterate how good it is for us that we do not know all the details about Christ's second coming. It keeps us more open to hear God's word, keeps our faith exercised, and opens us to exciting possibilities about the future. But thank God we are not left without any understanding of the future. We know that it and we are all in God's hands, heading toward a glorious, happy outcome.
Sermon Text and Title
"Using Our Talents the Right Way"
Matthew 25:14-30
1. Theological Aim of the Sermon and Strategy
To condemn sin and to proclaim the good news of Justification and Sanctification (a life devoted to sharing our talents).
2. Exegesis (see Introduction to Selected Books of the Bible)
• Parable of the talents.
• Jesus tells of a man going on a journey who gave five talents (a talent was worth more than fifteen years' wages of a laborer) to one of his slaves, two to another, and one to a third, each according to his ability (vv. 14-15).
• The one who received five talents went and traded with them, making five more talents. The one with two talents did the same, earning two more (vv. 16-17). But the slave with one talent dug a hole hiding the master's money (v. 18).
• After a long time the master returned and settled accounts with them (v. 19). (This may be a reference to the delay in Christ's second coming.) Those who had raised more talents report the results and are praised (vv. 20-23). But the one who buried the talent comes forth to report noting how harsh the master was (vv. 24-25).
• The master calls this slave wicked and lazy, for he is accustomed to reap where he did not sow. At least this slave should have invested the master's money in the bank (vv. 26-27).
• The master takes the slave's one talent and gives it to the slave with ten. He claims that to all who have more will be given, but from those with nothing even that will be taken away (vv. 28-29).
• The slave who had just one talent is said to be worthless and is to be thrown into outer darkness where there will be weeping and gnashing of teeth (v. 30).
3. Theological Insights (see Charts of the Major Theological Options)
• The text condemns sin and points out a way to live, using one's talents (Sanctification).
• New Testament scholar Eduard Schweizer suggests that the parable reminds us the text is a condemnation of those "anxious about his own continuance ... [so as to ] fail to notice that this anxiety is causing him to let the gift of the Lord lie fallow..." (The Good News According to Matthew, p. 472).
• Concerning verse 24 John Wesley notes that this is an example of obstinate sinners like us laying the blame for our own sins on God (Commentary on the Bible, p. 421).
• For John Calvin the text is a testimony to the fact that "no manner of life is more praiseworthy in the sight of God, than that which yields some advantage to human society" (Calvin's Commentaries, Vol. XVI/2, p. 444).
4. Socio-Economic, Political, Psychological, and Scientific Insights
• See the second bullet point of this section for the First Lesson, Pentecost 22, and the second bullet point of Possible Sermon Moves and/or Stories/Examples for the First Lesson, Pentecost 22, for examples of American confusion about the right priorities.
• Neuroscientists have observed that when people are paralyzed, unable to act like the slave with the single talent, have an overactive basal ganglia (the part of the brain in the brain's center that integrates feelings, thought, and movement). But meditation and spiritual exercises, activating the prefrontal cortex, slow down the activity of the basal ganglia to a healthy level (Daniel Amen, Change Your Brain, Change Your Life, pp. 82-84, 99ff).
5. Gimmick
This is the famous parable of the talents. Invite the congregation to explore with the preacher what it really means. Literally the parable has nothing to do with talents or skills that we have been given.
6. Possible Sermon Moves and/or Stories/Examples
• Note the worth of a talent (see second bullet point of Exegesis). But money is a vehicle for accomplishing something in life. So it is not inappropriate to proceed with the assumption that we are dealing here with a word about how to use the good things God has given us.
• We all have talents. Use notable talents of congregational members, mention them and the talent(s) those named have. Note lots of talents here. But they are worthless if we don't use them and even more tragically misused if we fail to recognize our talents.
• Some of us have more talents than others. Jesus' parable makes that clear, as some of the slaves received five talents, others two, and even just one.
• Tragically the slave with the less talents was scared and did nothing with the talent and received reprimand. Those using the talents are praised. Use the insight of New Testament scholar Eduard Schweizer in the second bullet point of Theological Insights.
• It is like Benjamin Franklin once said:
Hide not your talents, for us they were made,
what's a sundial in the shade?
• How should we use these talents? Americans have a lot of talents, but we are not using them very effectively. Our priorities are screwed up. Follow the leads in the first bullet point of Socio-Economic, Political, Psychological, and Scientific Insights.
• Use the quote by John Calvin in the last bullet point of Theological Insights. A life well lived is one that serves others. Mother Teresa once said that: "A life not lived for others is not a life."
• Of course we could not live a life giving away our talents for the sake of others on our own. We not only owe the talents to God. We could not use them in the right way, could not give them away, if we relied on ourselves. We need the Holy Spirit to prod us and make us use those talents correctly. God has created us (esp. our brains) in such a way that our faith in Him makes the other-directed use of our talents readily explicable. Use the last bullet point of Socio-Economic, Political, Psychological, and Scientific Insights.
7. Wrap-Up
Faith in God, God's love, gets us to use the talents He gave us the way He wants it done. May we live as Humorist Erma Bombeck once said: "When I stand before God at the end of my life, I would hope that I would not have a single bit of talent left, and could say, 'I used everything you gave me.' " May we become people who give away all the talents we have to the glory of God. Enjoy the giving!
Serving God His way.
Collect of the Day
To the righteous God and merciful master who owns the earth and all its people and gives them all they have, petitions are offered for inspiration to serve Him with justice and wisdom, preparing petitioners for the day of His coming. Eschatology, Social Ethics, and Sanctification are the main themes.
Psalm of the Day
Psalm 123
• A prayer for deliverance from personal enemies in the form of a lament. This is a Song of Ascents, entailing it could also be a pilgrim song for those climbing to Jerusalem.
• The people lift up their eyes to God, like servants look to the hand of their master, until mercy is conferred (vv. 1-2).
• Prayers for mercy are offered, for the people have endured much contempt (vv. 3-4).
or Psalm 90:1-8 (9-11) 12
• Use the first two bullet points for the Psalm of the Day, Pentecost 20.
• The people are consumed by God's anger, for their secret sins are exposed (vv. 6-7).
• All their days pass away under His wrath, and they come to an end with a sigh (vv. 8-9). The brevity of life and its character as toil and trouble are noted (v. 10).
• Few consider the power of God's wrath and the fear due Him. Prayers to God to teach us to count our days that we might gain a wise heart (vv. 11-12).
Sermon Text and Title
"God Works Outside the Box"
Judges 4:1-7
1. Theological Aim of the Sermon and Strategy
To proclaim God's use of women and others outside the structures of power to achieve justice and other good things. Social Ethics, Sanctification, and Providence are crucial themes.
2. Exegesis
• Judges is probably a compilation of ancient stories of tribal experiences under local leaders in the period from the death of Joshua to the establishment of the monarchy in Israel. These stories were collected for didactic purposes perhaps by the mid-eighth century BC. One hundred years later they were edited by the D strand, part of the religious revival during the reign of King Josiah.
• Main Sections: (1) The period of the judges after Joshua's death (1:1--2:5); (2) Life in Israel under the judges (2:6--3:6); (3) Sections devoted to twelve leaders: Othniel, Ehud, Shamgar, Deborah, Gideon, Tola, Jair, Jephthah, Ibzan, Elon, Abdon, and Samson (3:7--16:31); (4) A first appendix: Failures of the Israelites tribes (vv. 17-18); and (5) A second appendix: War against the Benjaminites and the tribe's repopulation (vv. 19-21).
• Central Themes: See that section for Deuteronomy in Introduction to Selected Books of the Bible. Special emphasis is placed on the breakdown of Hebraic life and growing idolatry from the earlier period. But this is combined with the themes of divine wrath, Israel's repentance, and God's salvation.
• The lesson is part of the story of Deborah.
• After the previous Judge Ehud's death, the Israelites are reported again to have sinned in Yahweh's sight (v. 1). They were sold to King Jabin of Canaan, who reigned in Jazor, a city of Galilee. The Israelites cry out for help (vv. 2-3).
• Deborah is noted as a prophetess, wife of Lappidoth. She becomes a judge and many Israelites submitted to her (vv. 4-5).
• She summons Barak, son of Abinoam, to take possession of Mount Tabor. She prophesies conquest of Jabin's army (vv. 6-7) and eventually the king was subdued (vv. 23-24).
3. Theological Insights (see Charts of the Major Theological Options)
• The text testifies to God's use of women (and so to others outside the structures of power) to execute His will and work good in the world. Providence, Sanctification, and Social Ethics are the primary themes.
• The importance of Deborah's Gentile status should not be overlooked. It may refer to the development of and eventual conquest of a Church of the Gentiles.
• Feminist scholar Phyllis Bird has observed: "... the fullest and richest evidence for women's religious activity is found in literature pertaining to the premonarchic period, which also provides the richest portrait of women in leadership roles."
• Latin American Liberation theologian Gustavo Gutierrez refers to a preferential option for the poor, "which is the belief in a divine propensity to advocate the interests of the poor, necessitating a similar ethic for Christians" (Frontiers of Theology in Latin America, pp. 8-9).
• These reflections are in line with Martin Luther's Theology of the Cross:
The remedy for curing desire does not lie in satisfying it, but in extinguishing it... Likewise he who wishes to have much power, honor, pleasure, and satisfaction in all things must flee rather than seek power, honor, pleasure, and satisfaction is all things.
This is the wisdom which is folly to the world.
(Luther's Works, Vol. 31, p. 51)
... for the intellect cannot by nature comprehend an object which does not exist, that is the poor and needy person, but only a thing which does exist, that is true and good. Therefore it judges according to appearances, is a respecter of persons.
(Luther's Works, Vol. 31, pp. 57-58)
For quotes by the Reformer in which he identifies Christian faith with the plight of the poor, see the eighth and ninth bullet points of this section for the Gospel, Advent 3.
• Luther sings the praises of the love of God and what it makes us do:
The love of God which lives in man loves sinners, evil persons, fools and weaklings in order to make them righteous, good, wise, and strong. Rather than seeking its own good, the love of God flows forth and bestows good.
(Luther's Works, Vol. 31, p. 57)
• The good news of freedom is for everyone, Martin Luther proclaimed while interpreting this text:
The gospel of salvation... will reach even the nations and will be preached everywhere throughout the world. Afterward there will be no distinction either of places or of persons.
(Luther's Works, Vol. 18, p. 112)
• John Calvin reflects the later preoccupation with the poor. He writes:
The church has gold not to keep but to pay out, and to relieve distress... what the same man [Ambrose] said in another place we see to be very true: "Whatever, then, the church had was for the support of the needy."
(Institutes [Westminster Press ed.], p. 1076)
4. Socio-Economic, Political, Psychological, and Scientific Insights
• For data on discrimination against women, see the last bullet point of this section for the First Lesson, Epiphany 1.
• A 2010 study of the Hartford Institute for Religion Research revealed a glass ceiling for women in church leadership. Only 12% of all American congregations are led by a female pastor (as senior pastor or as the congregation's only pastor).
• Statistics indicate an imbalance of poor black men in prison (39.4% of the total prison population in 2009 according to the U.S. Bureau of Justice Statistics), higher rates of alcoholism among Native Americans (10.7% to 7.6% for other ethnic groups, according to a 2005 National Survey on Drug Use and Health), more out-of-wedlock childbirths by women of impoverished classes (36.5% of such children were born into poverty while only 6.4% of those married lived in poverty, according to 2008 U.S. Census Bureau data), and less confidence about the future and long-term relationships among children of divorce (Psychological Reports [1996]: 387-390).
• For other data entailing racial injustices, see the second bullet points of this section for the First Lessons, Advent 1 and Advent 2.
• Some studies have indicated that a child born in the lowest 20% of the American population has only a 1 in 20 chance of making it to the top 10% of wealth, while a child born in the top 20% of income has a 40% chance of achieving the highest levels of annual income as an adult.
5. Gimmick
Use the last four bullet points of Exegesis. Tell the story of Deborah dramatically. Note how God used this strong woman.
6. Possible Sermon Moves and/or Stories/Examples
• Consider the quote by feminist scholar Phyllis Bird in the third bullet point of Theological Insights. God would use strong women today.
• Note the evidence for patriarchy cited in the first bullet point of Socio-Economic, Political, Psychological, and Scientific Insights. What Bette Davis once said is clearly true: "When a man gives his opinion, he's a man. When a woman gives her opinion, she's a b****."
• But our lesson demonstrates that God gives a woman power, and she used it to accomplish great things like conquering a Gentile king. Who says women don't belong in the army or in combat!
• God has a word for us here in this story. It is not just a tale of women's empowerment. This is a tale that gives us further insight into how our God operates -- He works outside the box.
• God plays tricks on people. He does not operate as we would expect Him to do. We see this in the sort of man (a carpenter's son) in whom He elected to become incarnate. You would have thought He would have selected a king in whom to become incarnate. And certainly one would not think He would use death to give life.
• Martin Luther called this propensity the Theology of the Cross -- God's use of ordinary lowly means, His characteristic tendency not to employ those who are part of the establishment, in order to fulfill His aims. Ask the congregation to appreciate how in the context of the patriarchy of the ancient Near East, this was transpiring when God chose a woman (Deborah) to lead the Hebrews!
• God has a reason for operating this way. He uses it subversively to undermine the power of those in power, to level the playing field. For what He effectively says to those in power by using someone of a lower standing is that those with power really don't count as much. Use the quotations by Martin Luther in the fifth bullet point of Theological Insights.
• Use the quotation by Latin American liberation theologian Gustavo Gutierrez in the fourth bullet point of Theological Insights. Then consider the leads to Luther's comments on God's care for the poor in the fifth bullet point of Theological Insights.
• No two ways about it: God has a special interest, a special concern for the poor, for those outside the circles of power. It all flows from the marvelous love of this God of ours. Use the quote by Luther in the sixth bullet point of Theological Insights. God's love makes "nobodies" in the eyes of the world "somebodies."
• Consider the quotes by Luther and John Calvin in the last two bullet points of Theological Insights.
7. Wrap-Up
The business of the church is the poor. The business of the church is to lift up and empower all those without power (including women and minorities). This wonderful God of ours gives a love that loves the weak, a love that gives good and empowers, a love that works outside the box into which we and the rest of the world would be inclined to put our Lord. Covered with that love, we church members can't do any less but look for ways to empower the powerless and to care for the poor too. As the famed modern theologian Karl Barth once claimed, when you work outside the box like God does you will stop just working for yourself, but do it God's way, not just for yourself but do it for everyone's benefit (Church Dogmatics, Vol. III/4, p. 535).
First Lesson Complementary Version
Zephaniah 1:7, 12-18
• The prophet, perhaps of the royal house, worked before Josiah's reforms of the late seventh century BC. In this pericope he pronounces the coming judgment of Judah and of the whole earth.
• The text's reference to the Eschaton could be related to the second coming themes of the assigned lessons for Pentecost 22.
Sermon Text and Title
"It's Good We Don't Know God's Full Plans in Advance"
1 Thessalonians 5:1-11
1. Theological Aim of the Sermon and Strategy
To reinterpret our lack of knowledge of the precise details of Christ's second coming and overcoming of evil as a source of hope. The sermon's focus is on Eschatology, Providence, and Sanctification.
2. Exegesis (see Second Lesson, Pentecost 20, for Background on the Epistle)
• Paul addresses further questions about the coming of the Lord.
• He notes that concerning the times and seasons an eschatological timetable in writing is not necessary (v. 1). For the day of the Lord will come like a thief in the night (v. 2).
• Paul uses the common image of a pregnant woman to illustrate the suddenness of Jesus' return (v. 3; cf. Isaiah 13:8; Jeremiah 6:24). The faithful are not in darkness about this matter. They are children of light, not of the darkness (vv. 4-5; cf. Luke 16:8; Essenes used this contrast between children of light and children of darkness [Dead Sea Scrolls, "War Scroll"]).
• We need to keep awake and be sober. For those who sleep do so at night. Likewise drunkenness (vv. 6-7).
• In being sober, the faithful are to put on the breastplate of faith and love and the hope of salvation as a helmet (v. 8).
• God has not destined us for wrath, but for obtaining salvation through Christ who died for us, so that whether awake or asleep we may live with Him (vv. 9-10). Paul urges mutual encouragement (v. 11).
3. Theological Insights (see Charts of the Major Theological Options)
• The text is a discourse on Eschatology, Sanctification, and Justification.
• John Wesley sees the text as cautioning us not to be asleep in sin (Commentary on the Bible, p. 550).
• Describing Paul's purpose in this text John Calvin writes:
He... calls them back from a curious and unprofitable inquiry as to times, but in the mean time admonishes them to be constantly in a state of preparation for receiving Christ... Now Christ deigned that the day of His coming should be hid from us, that, being in suspense, we might be as it were upon watch.
(Calvin's Commentaries, Vol. XXI/2, p. 285)
From the design of Christ's death he confirms what he has said, for if He died with this view -- that He might make us partakers of His life, there is no reason why we should be in doubt as to our salvation.
(Calvin's Commentaries, Vol. XXI/2, p. 290)
• Modern Reformed theologian Jürgen Moltmann stresses the importance for faith that hope in the future affords:
The hope thereby kindled spans the horizons which then open over a closed existence... without faith's knowledge of Christ, hope becomes a utopia and remains hanging in the air. But without hope, faith falls to pieces, becomes a fainthearted and ultimately a dead faith. It is through faith that man finds the path of true life, but it is only hope that keeps him on that path.
(Theology of Hope, p. 20)
• Martin Luther's teaching of the Theology of the Cross emphasizes how God likes to surprise us by confounding our wisdom:
For what is good for us is hidden and so deeply that it is under hate for ourselves... salvation under damnation, heaven under hell... and universally our every assertion of anything good is hidden under the denial of it, so that faith may have its place in God, who is a negative essence and goodness and wisdom and righteousness.
(Luther's Works, Vol. 25, pp. 382-383)
4. Socio-Economic, Political, Psychological, and Scientific Insights
• According to data reported in a 2009 poll of the Pew Forum on Religion & Public Life 79% of the public believes in the second coming of Christ.
• Surprise makes us happy, inasmuch as this leads to the building of new neural connections in the brain, a process that includes the secreting of the good-feeling brain chemical dopamine. See the last bullet points of this section for the First Lesson and Gospel, Advent 2.
• Americans are largely pessimistic about the future; see the last bullet point of this section for the First Lesson, Advent 4; the second bullet point of this section for the Second Lesson, Epiphany.
5. Gimmick
With dramatic enthusiasm, proclaim that Christ is coming, will come soon, and that we must be prepared! After a pause in another tone ask when will this happen. Then stutter, not giving an answer.
6. Possible Sermon Moves and/or Stories/Examples
• Not knowing when Christ will come again is not surprising. The Bible (Paul) is not sure. Read verses 1-2.
• We don't know when He is coming again. That makes us nervous. At least for 1 in 5 of the American public this raises questions about the truth of the second coming (see first bullet point of Socio-Economic, Political, Psychological, and Scientific Insights). Ask the congregation if this is a struggle for them.
• After a pause, note that there is a lot about the future we don't know and that is a good thing. Life would be dull and boring if we knew where we were headed. It would lose its surprising character, and with that loss we would also lose some of life's joy. Not only that but if life did not send us surprises we would never really change, miss new horizons, because the only options we would know about are those we had already experienced. We would be locked up in ourselves and our own experiences, not open to God's way.
• By not showing us the whole story, God keeps us on our toes, keeps us awake. Use John Wesley's comment in the second bullet point of Theological Insights and the first quote by John Calvin in the third bullet point of that section.
• Being awake, for God's plan opens all sorts of new, exciting possibilities for life. Use the quote by the famed modern theologian of hope Jürgen Moltmann in the next-to-last bullet point of Theological Insights. Moltmann emphasizes again that without hope in the future we have no new horizons, no new ideas, and if we don't have that we have a dead faith.
• It is like Eleanor Roosevelt once said: "The future belongs to those who believe in the beauty of their dreams." And our dreams, as Christians, are beautiful. They are beautiful, because as Christians we know that Christ's Easter resurrection makes the future sure. Use the second quote by John Calvin in the third bullet point of Theological Insights. God keeps us in suspense a little bit about the future, about all the details of His coming again, but we still have confidence in the ultimate outcome. Review verses 9-10.
• Back to where we began, how good it is that God does not give us the whole story and keeps some things hidden. Consider the quotation by Martin Luther in the last bullet point of Theological Insights.
• Introduce the neurobiological findings about how surprise makes us happy as well as opening new possibilities for our brains. Use the second bullet point of Socio-Economic, Political, Psychological, and Scientific Insights.
• Eighteenth-century English writer Samuel Johnson was on target when he wrote: "Our brightest blazes of gladness are commonly kindled by unexpected sparks."
7. Wrap-Up
Reiterate how good it is for us that we do not know all the details about Christ's second coming. It keeps us more open to hear God's word, keeps our faith exercised, and opens us to exciting possibilities about the future. But thank God we are not left without any understanding of the future. We know that it and we are all in God's hands, heading toward a glorious, happy outcome.
Sermon Text and Title
"Using Our Talents the Right Way"
Matthew 25:14-30
1. Theological Aim of the Sermon and Strategy
To condemn sin and to proclaim the good news of Justification and Sanctification (a life devoted to sharing our talents).
2. Exegesis (see Introduction to Selected Books of the Bible)
• Parable of the talents.
• Jesus tells of a man going on a journey who gave five talents (a talent was worth more than fifteen years' wages of a laborer) to one of his slaves, two to another, and one to a third, each according to his ability (vv. 14-15).
• The one who received five talents went and traded with them, making five more talents. The one with two talents did the same, earning two more (vv. 16-17). But the slave with one talent dug a hole hiding the master's money (v. 18).
• After a long time the master returned and settled accounts with them (v. 19). (This may be a reference to the delay in Christ's second coming.) Those who had raised more talents report the results and are praised (vv. 20-23). But the one who buried the talent comes forth to report noting how harsh the master was (vv. 24-25).
• The master calls this slave wicked and lazy, for he is accustomed to reap where he did not sow. At least this slave should have invested the master's money in the bank (vv. 26-27).
• The master takes the slave's one talent and gives it to the slave with ten. He claims that to all who have more will be given, but from those with nothing even that will be taken away (vv. 28-29).
• The slave who had just one talent is said to be worthless and is to be thrown into outer darkness where there will be weeping and gnashing of teeth (v. 30).
3. Theological Insights (see Charts of the Major Theological Options)
• The text condemns sin and points out a way to live, using one's talents (Sanctification).
• New Testament scholar Eduard Schweizer suggests that the parable reminds us the text is a condemnation of those "anxious about his own continuance ... [so as to ] fail to notice that this anxiety is causing him to let the gift of the Lord lie fallow..." (The Good News According to Matthew, p. 472).
• Concerning verse 24 John Wesley notes that this is an example of obstinate sinners like us laying the blame for our own sins on God (Commentary on the Bible, p. 421).
• For John Calvin the text is a testimony to the fact that "no manner of life is more praiseworthy in the sight of God, than that which yields some advantage to human society" (Calvin's Commentaries, Vol. XVI/2, p. 444).
4. Socio-Economic, Political, Psychological, and Scientific Insights
• See the second bullet point of this section for the First Lesson, Pentecost 22, and the second bullet point of Possible Sermon Moves and/or Stories/Examples for the First Lesson, Pentecost 22, for examples of American confusion about the right priorities.
• Neuroscientists have observed that when people are paralyzed, unable to act like the slave with the single talent, have an overactive basal ganglia (the part of the brain in the brain's center that integrates feelings, thought, and movement). But meditation and spiritual exercises, activating the prefrontal cortex, slow down the activity of the basal ganglia to a healthy level (Daniel Amen, Change Your Brain, Change Your Life, pp. 82-84, 99ff).
5. Gimmick
This is the famous parable of the talents. Invite the congregation to explore with the preacher what it really means. Literally the parable has nothing to do with talents or skills that we have been given.
6. Possible Sermon Moves and/or Stories/Examples
• Note the worth of a talent (see second bullet point of Exegesis). But money is a vehicle for accomplishing something in life. So it is not inappropriate to proceed with the assumption that we are dealing here with a word about how to use the good things God has given us.
• We all have talents. Use notable talents of congregational members, mention them and the talent(s) those named have. Note lots of talents here. But they are worthless if we don't use them and even more tragically misused if we fail to recognize our talents.
• Some of us have more talents than others. Jesus' parable makes that clear, as some of the slaves received five talents, others two, and even just one.
• Tragically the slave with the less talents was scared and did nothing with the talent and received reprimand. Those using the talents are praised. Use the insight of New Testament scholar Eduard Schweizer in the second bullet point of Theological Insights.
• It is like Benjamin Franklin once said:
Hide not your talents, for us they were made,
what's a sundial in the shade?
• How should we use these talents? Americans have a lot of talents, but we are not using them very effectively. Our priorities are screwed up. Follow the leads in the first bullet point of Socio-Economic, Political, Psychological, and Scientific Insights.
• Use the quote by John Calvin in the last bullet point of Theological Insights. A life well lived is one that serves others. Mother Teresa once said that: "A life not lived for others is not a life."
• Of course we could not live a life giving away our talents for the sake of others on our own. We not only owe the talents to God. We could not use them in the right way, could not give them away, if we relied on ourselves. We need the Holy Spirit to prod us and make us use those talents correctly. God has created us (esp. our brains) in such a way that our faith in Him makes the other-directed use of our talents readily explicable. Use the last bullet point of Socio-Economic, Political, Psychological, and Scientific Insights.
7. Wrap-Up
Faith in God, God's love, gets us to use the talents He gave us the way He wants it done. May we live as Humorist Erma Bombeck once said: "When I stand before God at the end of my life, I would hope that I would not have a single bit of talent left, and could say, 'I used everything you gave me.' " May we become people who give away all the talents we have to the glory of God. Enjoy the giving!
