Proper 4
Preaching
Lectionary Preaching Workbook
Series IV
Samuel was a special gift of Yahweh to his mother, Hannah, who
was barren for many years. She went to the tabernacle and
fervently prayed for a child. If the child was a male, she
promised to give him back to the Lord. After weaning him, she
took him to Eli, the high priest, to be a servant in the temple.
Three times Samuel mistook Yahweh's call for Eli's. Upon Eli's
direction, Samuel said, "Speak, for your servant is listening."
Then Yahweh disclosed to him the future of Eli and his two
scandalous sons.
Lesson 2: 2 Corinthians 4:5-12 (C, E, L); 2 Corinthians 4:6-11
(RC)
Lesson 2 is taken from the section that deals with Paul's
ministry which he explains and defends. In this pericope Paul
gives his understanding of the ministry and his place in it. He
preaches not himself but Jesus as Lord, and he offers himself as
a servant to his people. He does this because God called him to
do it. The glory is to be given to God and not to Paul, for he is
only an earthen vessel containing the treasure of the gospel. In
carrying out his call, he has had many misfortunes but they
served to witness to the gospel.
Gospel: Mark 2:23--3:6 (C, RC); Mark 2:23-28 (E, L)
This is the first of eight lections from the first six
chapters of Mark. In today's lesson Jesus is involved in a
controversy over the proper observance of the Sabbath. In one
instance (2:23-28) Jesus defends his disciples who satisfied
their hunger by plucking grain. To justify his position Jesus
reminds the Pharisees that when David was hungry, he and his men
ate the sacred bread in the house of God. Then Jesus goes to a
synagogue where a man with a withered hand needed healing. With
anger at their hardened hearts in objecting to healing on the
Sabbath, Jesus heals the man. Filled with hatred and anger, the
Pharisees consult with the Herodians to plot Jesus' death.
Already in 3:6 we begin the passion story.
Psalm Of The Day
Psalm 139:1-6, 13-18 (C) -- "I praise you, for I am fearfully
and wonderfully made." (v. 14)
Psalm 81:1-10 (E, L)
Prayer Of The Day
"Lord God of all nations, you have revealed your will to your
people and promised your help to us all. Help us to hear and do
what you command that the darkness may be overcome by the power
of your light."
Hymn Of The Day
"Holy Spirit, Truth Divine"
182
THEOLOGICAL REFLECTIONS
Gospel: Mark 2:23--3:6
1. Sabbath (v. 23). In Hebrew the word "Sabbath" means "rest."
For the Jews it fell on the seventh day of the week because God
rested after six days of creation. Because Christ rose on the
first day of the week, Christians preferred to rest and worship
on that day to commemorate the resurrection. Sunday, since the
fourth century, became for Christians "the Lord's day." Since the
principle behind the Sabbath is to take a day of rest each week,
it does not matter on what day the rest is taken. Biblical
liturgists, however, have difficulty seeing this and continue to
observe the seventh day as the Sabbath.
2. Need (v. 25). Jesus seems to be teaching that the sabbath
law can be broken if there is human need. He cites the case of
David and his men's eating holy bread restricted for priests
only. In David's case there was hunger, and they ate the
forbidden bread. Is one justified in stealing, lying or killing
to satisfy one's hunger even as the sabbath law was broken?
3. For man (v. 27). The law is not an end in itself but is
given for a person's benefit. The law is not intended to be a
burden but a boost. The Sabbath is good for a human because its
observance brings him rest. It gives him time to worship and to
feed the soul. A law that goes against one's welfare is not
usually obeyed nor can it endure indefinitely. A law that
disintegrates and causes injustice is doomed to perish. It is a
matter of values and priorities: Is it a person for the law or
the law for a person?
4. Lord (v. 28). Jesus claims that he is lord of the Sabbath.
If he is, then he can set aside the law, dispense with it, or
interpret it as he wishes. This focuses our attention upon the
nature of Jesus. If he is lord of the Sabbath, he is above the
law because he gave the law in the first place. He is more than a
subject or servant bound to the law; he is lord of the universe,
the Messiah, God's Son.
Lesson 1: 1 Samuel 3:1-10 (11-20)
1. Boy (vv. 1, 8). By this time Samuel was a big boy. When
Hannah, his mother, brought him to Eli for full-time and life-
time service to God, he was a small boy. By this time he was,
according to Josephus, 12 years old. Boys can be of service to
God and can have an experience with God.
2. The lamp of God (v. 3). The reference is to the golden
lampstand which was opposite the table of the bread of the
presence in the holy place. The lamp burned during the night and
by morning it was burned out. When God called Samuel, it was
close to dawn when all was quiet. It may also refer to Eli who
was old and soon to die, for he was so old that he was about to
lose his eyesight. In a metaphorical sense the lamp represented
Eli's soul.
3. Temple (v. 3). The temple of Solomon was not yet built.
"Temple" here is the tabernacle, the house of the Lord, or the
tent of meeting. In this temple was the ark of the covenant, the
symbol of God's presence. Since Eli and Samuel slept in the
temple, perhaps the temple was a part of a larger building.
4. Son (v. 6). Eli calls Samuel "my son." Eli had two natural
sons who were scandalous in their religious functions. Samuel was
his spiritual son who lived righteously. Because of this, Samuel
was a true son of Eli.
5. Servant (vv. 9, 10). After three times, Eli finally
realized it was God who was calling Samuel. Eli told him to say
to God, "Speak, Lord, for your servant is listening." Hannah
brought Samuel to Eli to be in the service of the Lord. He was
there to serve, not to take advantage of the people as Eli's sons
did. We are not in the gospel ministry for money nor prestige. We
are there as servants of God and God's people.
Lesson 2: 2 Corinthians 4:5-12
1. What (v. 5). Here Paul tells us about the "what" of his
preaching. It is not so much the "how" as the "what" of preaching
that is vital. Does the preacher have anything to say? If he says
something, is he preaching what he should? These questions were
as true in Paul's day as they are today. Paul makes it clear that
he does not preach himself by
183
constantly referring to "I" -- "I believe, I think, I suggest,"
etc. The only fitting content of a sermon is "Jesus Christ is
Lord." A Christian sermon must always be Christ-centered. The
people in the pews are constantly saying to the pulpit, "Sir, we
would see Jesus."
2. Earthen (v. 7). The gospel is the treasure which comes in
"earthen vessels." The Christian is the earthen vessel. This
means that Paul considers himself a reincarnation of the Word.
The gospel became a personal possession; it was a part of him as
a "little Christ." It also means that the bearers of the cross
are human -- earthly, frail, finite, limited and imperfect. Pew-
sitters often forgot this. Preachers can be put on a pedestal as
paragons of virtue and adored. The mystery of grace is that
Christ uses earthen vessels to preserve and share this treasure.
3. Manifested (10, 11). The Christ that is in us cannot be
hidden. He is manifested in our lives ("bodies"). People are to
see Jesus in his followers. How they talk and walk shows the
world how Jesus talks and walks. The world will not listen to a
sermon or read a gospel, but looks at Jesus-people to learn the
gospel. Paul claims that even in our afflictions we portray
Christ. What kind of a Christ do we reveal -- is it a clear or a
distorted view of Christ?
PREACHING POSSIBILITIES
Gospel: Mark 2:23-28
1. A radical view of Sunday. 2:23-28
Need: In this passage Jesus shows himself as a radical in his
treatment of the Sabbath. He comes to the defense of his
disciples who were breaking the Sabbath law by plucking and
eating grain. In our day we may be called upon to defend our
Christian use of Sunday: Why do we observe Sunday rather than
Saturday as the Sabbath? How can we justify working on Sunday or
using the day for recreation? Puritanical upholders of the
Sabbath challenge our observance of the Sabbath.
Outline: Why we observe Sunday as we do --
a. Use Sunday to fill a human need -- v. 25.
b. Put priorities in order: man above law -- v. 27.
c. Have the authority of one greater than Moses -- v. 28.
2. Was Jesus a law-breaker? 2:23-28
Need: The gospel depicts Jesus as allowing and approving his
disciples' breaking the Sabbath law. Jesus' enemies were sure he
was a law-breaker. After this episode and the healing of a man on
the Sabbath, the Pharisees and Herodians met to plot his
assassination. They thought that no man of God would teach the
breaking of God's laws. This brings up the problem of civil
disobedience. Is a Christian ever justified in deliberately
breaking the law of God or humans? Do we have in this incident a
case of situation or contextual ethics? Can a Christian break a
law to fulfill a need? If it is approved by Christ to break the
Sabbath law to feed the hungry, is it all right to steal or
murder to satisfy hunger?
Outline: When a Christian is justified in breaking a law --
a. When there is a need -- v. 25.
b. When a law hurts rather than helps -- v. 27.
3. Your best use of Sunday. 2:27
Need: Years ago Sunday was a no-no day. People were not
allowed to have any fun. Puritanic blue laws closed up all
amusements and shops. You were expected to go to church and do
nothing else. Now we seem to have gone to the other extreme where
anything goes on Sunday. Outwardly Sunday is no different from
any other day. Only the faithful 30 percent find their way to a
church for worship and education. How can we have a happy Sunday
and still keep the day holy?
Outline: The day is to be used for man's welfare -- v. 27.
a. Rest -- for body and mind.
b. Recreation -- a change of activity from daily work.
c. Religion -- a day for spiritual food.
184
Lesson 1: 1 Samuel 3:1-10 (11-20)
1. God knows your name. 3:4-6
God called Samuel by name. He knows Samuel personally. That
may seem impossible to us when we think of the billions of people
on earth and how small and unimportant we are. Samuel was just a
boy and he did not know the Lord (v. 7), but the Lord knew him.
And there is a world of difference in that fact. Jesus said he
knows his sheep and calls them by name. You are important to God.
God knows your problems and needs. By name God calls you to serve
him.
2. How to hear God speak to you. 3:1-10
How can we hear God's voice? From Samuel we learn that to hear
God's voice, we need to be where God is. Samuel was in the
tabernacle where God was symbolized by the ark of the covenant.
If he is to speak to us, we must have silence. God called just
before dawn, when all is quiet because the world was asleep.
3. Is that God speaking? 3:4-10
Eli and Samuel had the problem of recognizing the Lord's
voice. Three times Eli did not catch on. Samuel had to be told it
was God's voice. How can we distinguish between the human voice
and God's voice? Samuel thought it was only a human voice. Is
that God speaking to us in a sermon, a lesson taught, or a
personal witness? Is God trying to say something to us when a
crisis occurs, when an accident almost ends life, or when a loved
one dies?
4. God speaks through human voices. 3:1-10
Why didn't God identify himself to Samuel when he repeatedly
called him? Why didn't he say, "Samuel, I am your God and I have
a message for you?" No, God chose to speak through Eli. God may
not come directly to us with a message. He sometimes uses
intermediaries. God may speak through a preacher, teacher, parent
or friend.
5. Who is a true son? 3:6
Eli calls Samuel "my sons." Samuel was Hannah's son. How then
could Eli call Samuel his son? There are two kinds of sons:
physical and spiritual. Physical sons, like the sons of Eli, are
only physical because they disobey their father. A spiritual son
is in harmony with his father. Samuel was like his spiritual
father in that he loved God, lived in God's house, and gave his
life in the service of God. Jesus taught that he who does God's
will is his mother, father, brother or sister.
Lesson 2: 2 Corinthians 4:5-12
1. You have a ministry. 4:5
Need: There is ministry which is the prerogative and privilege
of every Christian. Each Christian is called to serve. Each is
ordained to serve at baptism. Then there is the ministry
consisting of those especially called to perform the service of
Word and sacraments. This sermon can help the congregation in a
twofold way: to understand their own ministry and to appreciate
the ministry of their pastor.
Outline: Consider the ministry --
a. The ministry of the Word -- "for what we preach ..."
b. The ministry of service -- "with ourselves as your
servants."
2. Gold in a lead casket. 4:7-9
Need: "But we have this treasure in earthen vessels ..." Paul
is speaking of people who have the gospel, the riches of grace.
Here is a contrast: The vessel is not a fitting one for the
contents. This is the mystery and wonder of the incarnation: The
holy Son of God comes to sinful humanity. As Christians we are
frail, earthy, finite creatures who have the gospel. Do the
containers detract from the contents? The need for this sermon is
in the fact that
185
many Christians do not realize nor appreciate that they are
vessels of the treasure of God's grace.
Outline: We have this treasure.
a. The fact of enfleshing the gospel in us -- v. 7.
b. The peril of the vessel diminishing the treasure -- vv.
8-10.
c. The joy of manifesting the treasure before the world --
v. 11.
186
was barren for many years. She went to the tabernacle and
fervently prayed for a child. If the child was a male, she
promised to give him back to the Lord. After weaning him, she
took him to Eli, the high priest, to be a servant in the temple.
Three times Samuel mistook Yahweh's call for Eli's. Upon Eli's
direction, Samuel said, "Speak, for your servant is listening."
Then Yahweh disclosed to him the future of Eli and his two
scandalous sons.
Lesson 2: 2 Corinthians 4:5-12 (C, E, L); 2 Corinthians 4:6-11
(RC)
Lesson 2 is taken from the section that deals with Paul's
ministry which he explains and defends. In this pericope Paul
gives his understanding of the ministry and his place in it. He
preaches not himself but Jesus as Lord, and he offers himself as
a servant to his people. He does this because God called him to
do it. The glory is to be given to God and not to Paul, for he is
only an earthen vessel containing the treasure of the gospel. In
carrying out his call, he has had many misfortunes but they
served to witness to the gospel.
Gospel: Mark 2:23--3:6 (C, RC); Mark 2:23-28 (E, L)
This is the first of eight lections from the first six
chapters of Mark. In today's lesson Jesus is involved in a
controversy over the proper observance of the Sabbath. In one
instance (2:23-28) Jesus defends his disciples who satisfied
their hunger by plucking grain. To justify his position Jesus
reminds the Pharisees that when David was hungry, he and his men
ate the sacred bread in the house of God. Then Jesus goes to a
synagogue where a man with a withered hand needed healing. With
anger at their hardened hearts in objecting to healing on the
Sabbath, Jesus heals the man. Filled with hatred and anger, the
Pharisees consult with the Herodians to plot Jesus' death.
Already in 3:6 we begin the passion story.
Psalm Of The Day
Psalm 139:1-6, 13-18 (C) -- "I praise you, for I am fearfully
and wonderfully made." (v. 14)
Psalm 81:1-10 (E, L)
Prayer Of The Day
"Lord God of all nations, you have revealed your will to your
people and promised your help to us all. Help us to hear and do
what you command that the darkness may be overcome by the power
of your light."
Hymn Of The Day
"Holy Spirit, Truth Divine"
182
THEOLOGICAL REFLECTIONS
Gospel: Mark 2:23--3:6
1. Sabbath (v. 23). In Hebrew the word "Sabbath" means "rest."
For the Jews it fell on the seventh day of the week because God
rested after six days of creation. Because Christ rose on the
first day of the week, Christians preferred to rest and worship
on that day to commemorate the resurrection. Sunday, since the
fourth century, became for Christians "the Lord's day." Since the
principle behind the Sabbath is to take a day of rest each week,
it does not matter on what day the rest is taken. Biblical
liturgists, however, have difficulty seeing this and continue to
observe the seventh day as the Sabbath.
2. Need (v. 25). Jesus seems to be teaching that the sabbath
law can be broken if there is human need. He cites the case of
David and his men's eating holy bread restricted for priests
only. In David's case there was hunger, and they ate the
forbidden bread. Is one justified in stealing, lying or killing
to satisfy one's hunger even as the sabbath law was broken?
3. For man (v. 27). The law is not an end in itself but is
given for a person's benefit. The law is not intended to be a
burden but a boost. The Sabbath is good for a human because its
observance brings him rest. It gives him time to worship and to
feed the soul. A law that goes against one's welfare is not
usually obeyed nor can it endure indefinitely. A law that
disintegrates and causes injustice is doomed to perish. It is a
matter of values and priorities: Is it a person for the law or
the law for a person?
4. Lord (v. 28). Jesus claims that he is lord of the Sabbath.
If he is, then he can set aside the law, dispense with it, or
interpret it as he wishes. This focuses our attention upon the
nature of Jesus. If he is lord of the Sabbath, he is above the
law because he gave the law in the first place. He is more than a
subject or servant bound to the law; he is lord of the universe,
the Messiah, God's Son.
Lesson 1: 1 Samuel 3:1-10 (11-20)
1. Boy (vv. 1, 8). By this time Samuel was a big boy. When
Hannah, his mother, brought him to Eli for full-time and life-
time service to God, he was a small boy. By this time he was,
according to Josephus, 12 years old. Boys can be of service to
God and can have an experience with God.
2. The lamp of God (v. 3). The reference is to the golden
lampstand which was opposite the table of the bread of the
presence in the holy place. The lamp burned during the night and
by morning it was burned out. When God called Samuel, it was
close to dawn when all was quiet. It may also refer to Eli who
was old and soon to die, for he was so old that he was about to
lose his eyesight. In a metaphorical sense the lamp represented
Eli's soul.
3. Temple (v. 3). The temple of Solomon was not yet built.
"Temple" here is the tabernacle, the house of the Lord, or the
tent of meeting. In this temple was the ark of the covenant, the
symbol of God's presence. Since Eli and Samuel slept in the
temple, perhaps the temple was a part of a larger building.
4. Son (v. 6). Eli calls Samuel "my son." Eli had two natural
sons who were scandalous in their religious functions. Samuel was
his spiritual son who lived righteously. Because of this, Samuel
was a true son of Eli.
5. Servant (vv. 9, 10). After three times, Eli finally
realized it was God who was calling Samuel. Eli told him to say
to God, "Speak, Lord, for your servant is listening." Hannah
brought Samuel to Eli to be in the service of the Lord. He was
there to serve, not to take advantage of the people as Eli's sons
did. We are not in the gospel ministry for money nor prestige. We
are there as servants of God and God's people.
Lesson 2: 2 Corinthians 4:5-12
1. What (v. 5). Here Paul tells us about the "what" of his
preaching. It is not so much the "how" as the "what" of preaching
that is vital. Does the preacher have anything to say? If he says
something, is he preaching what he should? These questions were
as true in Paul's day as they are today. Paul makes it clear that
he does not preach himself by
183
constantly referring to "I" -- "I believe, I think, I suggest,"
etc. The only fitting content of a sermon is "Jesus Christ is
Lord." A Christian sermon must always be Christ-centered. The
people in the pews are constantly saying to the pulpit, "Sir, we
would see Jesus."
2. Earthen (v. 7). The gospel is the treasure which comes in
"earthen vessels." The Christian is the earthen vessel. This
means that Paul considers himself a reincarnation of the Word.
The gospel became a personal possession; it was a part of him as
a "little Christ." It also means that the bearers of the cross
are human -- earthly, frail, finite, limited and imperfect. Pew-
sitters often forgot this. Preachers can be put on a pedestal as
paragons of virtue and adored. The mystery of grace is that
Christ uses earthen vessels to preserve and share this treasure.
3. Manifested (10, 11). The Christ that is in us cannot be
hidden. He is manifested in our lives ("bodies"). People are to
see Jesus in his followers. How they talk and walk shows the
world how Jesus talks and walks. The world will not listen to a
sermon or read a gospel, but looks at Jesus-people to learn the
gospel. Paul claims that even in our afflictions we portray
Christ. What kind of a Christ do we reveal -- is it a clear or a
distorted view of Christ?
PREACHING POSSIBILITIES
Gospel: Mark 2:23-28
1. A radical view of Sunday. 2:23-28
Need: In this passage Jesus shows himself as a radical in his
treatment of the Sabbath. He comes to the defense of his
disciples who were breaking the Sabbath law by plucking and
eating grain. In our day we may be called upon to defend our
Christian use of Sunday: Why do we observe Sunday rather than
Saturday as the Sabbath? How can we justify working on Sunday or
using the day for recreation? Puritanical upholders of the
Sabbath challenge our observance of the Sabbath.
Outline: Why we observe Sunday as we do --
a. Use Sunday to fill a human need -- v. 25.
b. Put priorities in order: man above law -- v. 27.
c. Have the authority of one greater than Moses -- v. 28.
2. Was Jesus a law-breaker? 2:23-28
Need: The gospel depicts Jesus as allowing and approving his
disciples' breaking the Sabbath law. Jesus' enemies were sure he
was a law-breaker. After this episode and the healing of a man on
the Sabbath, the Pharisees and Herodians met to plot his
assassination. They thought that no man of God would teach the
breaking of God's laws. This brings up the problem of civil
disobedience. Is a Christian ever justified in deliberately
breaking the law of God or humans? Do we have in this incident a
case of situation or contextual ethics? Can a Christian break a
law to fulfill a need? If it is approved by Christ to break the
Sabbath law to feed the hungry, is it all right to steal or
murder to satisfy hunger?
Outline: When a Christian is justified in breaking a law --
a. When there is a need -- v. 25.
b. When a law hurts rather than helps -- v. 27.
3. Your best use of Sunday. 2:27
Need: Years ago Sunday was a no-no day. People were not
allowed to have any fun. Puritanic blue laws closed up all
amusements and shops. You were expected to go to church and do
nothing else. Now we seem to have gone to the other extreme where
anything goes on Sunday. Outwardly Sunday is no different from
any other day. Only the faithful 30 percent find their way to a
church for worship and education. How can we have a happy Sunday
and still keep the day holy?
Outline: The day is to be used for man's welfare -- v. 27.
a. Rest -- for body and mind.
b. Recreation -- a change of activity from daily work.
c. Religion -- a day for spiritual food.
184
Lesson 1: 1 Samuel 3:1-10 (11-20)
1. God knows your name. 3:4-6
God called Samuel by name. He knows Samuel personally. That
may seem impossible to us when we think of the billions of people
on earth and how small and unimportant we are. Samuel was just a
boy and he did not know the Lord (v. 7), but the Lord knew him.
And there is a world of difference in that fact. Jesus said he
knows his sheep and calls them by name. You are important to God.
God knows your problems and needs. By name God calls you to serve
him.
2. How to hear God speak to you. 3:1-10
How can we hear God's voice? From Samuel we learn that to hear
God's voice, we need to be where God is. Samuel was in the
tabernacle where God was symbolized by the ark of the covenant.
If he is to speak to us, we must have silence. God called just
before dawn, when all is quiet because the world was asleep.
3. Is that God speaking? 3:4-10
Eli and Samuel had the problem of recognizing the Lord's
voice. Three times Eli did not catch on. Samuel had to be told it
was God's voice. How can we distinguish between the human voice
and God's voice? Samuel thought it was only a human voice. Is
that God speaking to us in a sermon, a lesson taught, or a
personal witness? Is God trying to say something to us when a
crisis occurs, when an accident almost ends life, or when a loved
one dies?
4. God speaks through human voices. 3:1-10
Why didn't God identify himself to Samuel when he repeatedly
called him? Why didn't he say, "Samuel, I am your God and I have
a message for you?" No, God chose to speak through Eli. God may
not come directly to us with a message. He sometimes uses
intermediaries. God may speak through a preacher, teacher, parent
or friend.
5. Who is a true son? 3:6
Eli calls Samuel "my sons." Samuel was Hannah's son. How then
could Eli call Samuel his son? There are two kinds of sons:
physical and spiritual. Physical sons, like the sons of Eli, are
only physical because they disobey their father. A spiritual son
is in harmony with his father. Samuel was like his spiritual
father in that he loved God, lived in God's house, and gave his
life in the service of God. Jesus taught that he who does God's
will is his mother, father, brother or sister.
Lesson 2: 2 Corinthians 4:5-12
1. You have a ministry. 4:5
Need: There is ministry which is the prerogative and privilege
of every Christian. Each Christian is called to serve. Each is
ordained to serve at baptism. Then there is the ministry
consisting of those especially called to perform the service of
Word and sacraments. This sermon can help the congregation in a
twofold way: to understand their own ministry and to appreciate
the ministry of their pastor.
Outline: Consider the ministry --
a. The ministry of the Word -- "for what we preach ..."
b. The ministry of service -- "with ourselves as your
servants."
2. Gold in a lead casket. 4:7-9
Need: "But we have this treasure in earthen vessels ..." Paul
is speaking of people who have the gospel, the riches of grace.
Here is a contrast: The vessel is not a fitting one for the
contents. This is the mystery and wonder of the incarnation: The
holy Son of God comes to sinful humanity. As Christians we are
frail, earthy, finite creatures who have the gospel. Do the
containers detract from the contents? The need for this sermon is
in the fact that
185
many Christians do not realize nor appreciate that they are
vessels of the treasure of God's grace.
Outline: We have this treasure.
a. The fact of enfleshing the gospel in us -- v. 7.
b. The peril of the vessel diminishing the treasure -- vv.
8-10.
c. The joy of manifesting the treasure before the world --
v. 11.
186
