Proper 8
Preaching
Lectionary Preaching Workbook
Series III, Cycle A
The church year theological clue
Beyond the natural progression of the Pentecost cycle/season, with its eschatological emphasis, there is no clear and definitive clue from the church year. The insertion of these particular readings within the theological framework of the church year does, however, tend to emphasize realized eschatology as much as it does any future eschatology. The latter, of course, is always present, if only in the Eucharist with its "as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes." The church is always waiting for the return of the Lord and must, in the meantime, be about the business of obeying his commandments and completing his mission in the world. The second reading and the Gospel for the Day bring the last things into sharp perspective on this Sunday.
The Prayer of the Day (LBW) - Another classic collect has been modernized in this Prayer of the Day simply by overhauling its language. In older sets of propers, the prayer was used in conjunction with Luke 5:1-11. (The tremendous catch of fish made by Peter and his companions at the direction of Jesus, followed by Peter's confession, "Depart from me, for I am a sinful man, O Lord." Once back to land, they heard Jesus say, "Follow me, and I will make you fishers of men.") The prayer fits the readings for the Sixth Sunday after Pentecost, too, as it points to the reward ("joys beyond understanding") of those who love Jesus enough to follow and serve him:
Pour into our hearts such love for you that, loving you above all things, we may obtain your promises, which exceed all that we can desire.
The eschatological note is strongly suggested in this prayer.
The Psalm of the Day - Psalm 89:1-4, 15-18 (L); 89:1-2, 15-16, 17-18 (R); 89:1-18, or 89:1-4, 15-18 (E) - This psalm is cut up and inserted into the propers mainly because it is too long to be used as a responsory in the Sunday liturgy (there are fifty-two verses in it). It does respond to the closing theme of the Jeremiah reading, which has "messianic implications" in it ("As for the prophet who prophesies peace, when the word of that prophet comes to pass, then it will be known that the Lord has truly sent the prophet"). The psalm also describes the kind of king that the Lord God, out of his steadfast love and mercy, will provide for all people on earth. In this respect, it does build a paradoxical bridge to the Gospel for the Day, in which Jesus declares, "Do not think I have come to bring peace on earth; I have not come to bring peace, but a sword." At the same time, this reading is in the context of God's promise to provide a savior-king in the line of David; Jesus is that Promised One.
The Psalm Prayer (LBW)
Mighty God, in fulfillment of the promise made to David's descendants you established a lasting covenant through your first born Son. You anointed your servant Jesus with holy oil and raised him higher than all kings on earth. Remember your covenant, so that we who are signed with the blood of your Son may sing of your mercies forever; through your Son, Jesus Christ our Lord.
Psalm 17:1-7, 15 (C) - This is another psalm that could have been quoted by Jesus in his suffering and passion on the cross: "Hear my plea of innocence, O Lord; give heed to my cry; listen to my prayer, which does not come from lying lips...." He could have cried out: "I give no offense with my mouth as others do; I have heeded the words of your lips," and prayed, "Show me your marvelous lovingkindness, O Savior of those who take refuge at your right hand from those who rise up against them."
The readings:
Genesis 32:22-32 (C)
The Book of Common Prayer and The Lutheran Book of Worship appoint this reading for the Twenty-second Sunday after Pentecost in Year/Series C, but the Roman Catholic lectionary omits it altogether. It gives the account of Jacobs's all night wrestling match at "the ford of the Jabbok." The "stranger" who wrestled with him had to strike him in the hip, dislocating it, in the hope of overcoming Jacob, but Jacob hung on to the "man" and, disabled though he was, he would not give up his hold. The "one" who had been wrestling with Jacob had to plead, "Let me go, for the day is breaking," and had to "bless" Jacob, changing his name to Israel, one who "would prevail against men." The "night angel" refused to tell Jacob his name, nevertheless, Jacob was convinced that he had "seen God face-to-face," and he named the place Peniel. He might easily have repeated what he said on that other occasion, "This is none other than the house of God, and this is the gate of heaven."
2 Kings 4:8-11, 16-18 (R)
This is the tale, finally, of two miracles performed for a woman of Shunem, who had been kind to Elisha, first feeding him and then, with her husband, building a spare room on the roof of their home so that the prophet might have a place to stop over. The first miracle was in the birth of a son to the woman; the second, in a section of the story that was not told, was the resuscitation of the woman's dead son. God has the power to raise the dead, not merely as resuscitation, as in the case of Lazarus, but in the resurrection of Jesus Christ, which has been promised to all who have been baptized in Jesus Christ. This reading complements the second reading, Roman 6:2b-11, which speaks of the "newness to life," which believers receive in the sacrament of baptism.
Isaiah 2:10-17 (E)
Isaiah's vision of the "last times" is spelled out graphically in the second chapter of the book that bears his name. It is an eschatological vision, which sees the power of God unleashed in the world; the mighty will be brought down and the proud will be humbled. Nothing will be able to stand against the might of God. Peace will be established when the end comes; swords will be beaten into ploughshares when the reign of God takes effect in human hearts and people learn to obey the commands of God. "Yahweh alone will be exalted, on that day, and all idols thrown down."
Jeremiah 28:5-9, 18 (L)
Jeremiah's word to Hananiah, "spoken in the presence of the priests and all the people who were standing in the house of the Lord," was a response to Hananiah's prophecy of God's promise to "break the yoke of the king of Babylon" in two years. The precious liturgical vessels would be returned as well as the king's son and all of the exiles. Jeremiah declared that he hoped this would come to pass, but reminded them all that the prophets of the past had spoken of war, famine, and pestilence against "many countries and great kingdoms." He added, looking forward to the coming of the Messiah, "As for the prophet who prophesies peace, when the word of that prophet comes to pass, then it will be known that the Lord has truly sent the prophet.
Romans 6:1b-11 (L); 6:3-11 (R, E, C)
The Easter Vigil makes use of this pericope, with its exposition of baptism as Paul understood it, as the transitional reading of the vigil. What has been prophesied in the past has happened - the human race has been freed from the curse of sin, the gospel has negated the law, and the people of God live in hope. Baptism means that we are dead to sin; this has been accomplished in Christ once and for all, and is a past action. Baptism also looks to the future when resurrection will take place; it is eschatological. In the meantime, believers are to live the new life of obedience, given them as a gift of Christ in baptism, and this means that they must die daily to sin and rise to that new life every morning. Christ's claim upon us has been made permanent for "we have been marked with the cross of Christ forever."
Matthew 10:34-42 (E, L, C); 10:37-42 (R)
These verses, which contain two blocks of material with several themes running through them, conclude Jesus' charge to the disciples as they are about to embark on their first mission. Jesus makes it very clear that the gospel forces people to make a definitive choice for or against Jesus Christ; this can very well break up families. He said:
Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother ... and a man's foes will be those of his own household.
A "decision for Christ" also involves taking up one's cross and following Jesus, which will have its final reward in the age to come. Three short sayings, two of which are about the reception of the evangelists, while the third is about giving a cup of water to "one of these little ones," conclude the charge and the chapter. The Roman reading concentrates on the second of these three remarks of Jesus, highlighting the second (the reception of a prophet) over against the first reading from 2 Kings.
Sermon suggestions:
Matthew 10:34-42 - "The Costly Decision."
Those who hear the gospel must, necessarily, make a decision for or against Christ, and this may very well mean the disruption, even destruction, of family relationships. To believe that Jesus is the Son of God, who says, "Follow me," demands that this is no casual decision. For most of us, it is a matter of denominationalism; one church seems to have a better understanding of the gospel than another communion, although other factors frequently enter into the choices that are made. When one member of a family joins a denomination that is foreign to the heritage of the family, relationships sometimes reach the breaking point. Sometimes each member of the family may take a different route and they don't seem to be at odds with each other. I know a family in which the father has moved from Methodist to the Unitarian faith, the mother is Church of Christ, one child has become a Roman Catholic, another a Presbyterian, and their youngest fell in love with a Jewish woman and converted to Judaism. They get along quite well, continue to be rather close to one another, perhaps because they take their religion in small doses; Christianity is a casual kind of faith for them. The really difficult decision has to do with taking Jesus seriously enough to follow him; that can - and does - break up families.
1. A serious decision. Those who hear the good news must decide whether or not they believe it, receive it, and are willing to place their hope in Jesus. Christianity has no room for those who choose to view the faith casually.
2. A destructive disagreement. The gospel is as sharp as a Toledo blade and severs relationships, as well as establishes new ones, when people decide to call Jesus Lord. One of the problems with "second career" people accepting the call to ordained ministry is that the spouse - husband or wife - may not agree with the decision. Numerous marriages break up after one partner decides that he or she is called to the professional ministry of the church.
3. A severe demand. Christians can never follow Jesus empty-handed; they must take up and carry their crosses, if they are to be worthy of Christ. That's just the way it is; Christianity is more than a matter of "finding one's own life."
4. A positive denouement. Those who face and make this serious decision, risk destructive disagreement in close relationship, respond to the severe demand of the gospel and do not attempt merely "to find their lives," will know Christ's positive promise, "he who loses his life for my sake will find it."
Matthew 10:37-42 - "Honor and Hospitality."
1. Prophets - and pastors - ought to be held in high regard. They bring the Word to the people, which is why they, in their office, should be received with esteem by the faithful.
2. Prophets - and pastors - should live up to their high calling. The Word is not only delivered in preaching, but it becomes incarnate in the life and ministry of the parish clergy. They necessarily are to model the "new life" in Christ.
3. Prophets - and pastors - and preachers, who are faithful in their work and lives, will be honored by the Lord himself. That's the bottom line, and what really should matter to the faithful servants of Christ.
Genesis 32:22-32 (C) - "The Decision."
Jacob would not have had his hip dislocated if he and the "night stranger" had been wrestling under Graeco-Roman rules, which prohibit any holds below the waist! Of course, the whole point of the story might have been lost, too. Jacob was a man of great and powerful faith, and he would not let go of his hold on God under any. circumstances; he learned that God would never fail him, but he had great plans for him and the people of Israel. So God blessed him.
1. The wrestling match. Faith in God often is a life-and-death struggle - a kind of wrestling match with God - for people who are serious about it.
2. Death grip. True faith holds on to God, despite the many forms of doubt and temptation. It is a "death grip" that is blessed by God.
3. God's decision. The Lord blesses those who cling to him in faith, despite the struggle they have to believe and live the Christian life. His decision is always in their favor.
2 Kings 4:8-11, 14-16a (R) - "On the Reception of Prophets and Pastors."
This pericope really needs to be connected to verse 41 of Matthew 10: "He who receives
a prophet because he is a prophet shall receive a prophet's reward...." The past few years,
a veil of distrust has hung over the clergy like a shroud and many lay people have lost, in addition to their respect for pastors, their faith. A sermon on "the reception of prophets and pastors" might be of spiritual help to the people in many congregations who are struggling with the issue of "fallen" clergy.
1. A story of hospitality. The Shunamite woman recognized a true man of God when she saw him. He spoke the Word of God to people of his time. He was worthy of her hospitality.
2. Believable prophets. They are commited to the Word they preach, and they live by the Word which has been given them by God. Their faith is Bible-based, not the result of mystical - or fanciful - experiences.
3. Surprise guest. Jesus himself comes to those who receive the prophets and preachers and believe the Word they deliver to people. Theirs indeed is a "prophet's reward" - the blessed assurance that they belong to God forever.
Isaiah 2:10-17 (E) - "A Fateful Vision."
This text suggests a sermon on the last things, not merely on the fall of the kingdom of Judah, which occurred pretty much as Isaiah warned it would, but on the ultimate fall of the world. As such, it would be heavy on law and light on gospel. But there is another side to the text, and gospel side, that is more implied than fully defined. This balances the first note and gives people some hope.
1. A terrible day. Isaiah believes that there is a time when people should "get among the rocks, hide in the dust, at the sight of the terror of Yahweh." It is a day when "human pride will be humbled," and "the arrogance of men will be humbled." A time is coming that human beings should fear; all sorts of phenomena threaten the continued existence of the earth.
2. A glorious day. In contrast to "the terror of Yahweh," there is also "the brilliance of his majesty" that will be in full display at the last day. God alone will be exalted on that day; all the world will know that he is the Lord and that there is no other.
3. Comfort in Christ. The faithful have absolutely nothing to fear, for they are the Lord's and he has promised them a place in his everlasting kingdom.
4. Live a new life. Live in faith, not fear, and work to save the world and all living creatures on it.
Jeremiah 28:5-9 (L) - "A Prophet's Promise."
Here in a prophecy of restoration there is a promise of long-lasting peace. Of course, Jeremiah was talking about the return of Israel from its captivity in Babylon, which makes it difficult really to comprehend the full meaning of his words.
1. Restoration. That was the evident message of Jeremiah to Israel; they would be released and allowed to go back to Jerusalem and their land. That's what they wanted. Don't we always want to retain, or regain, the status quo?
2. Revival. Jeremiah mentions that "the vessels of the house of the Lord" would be returned to their proper place - not as precious artifacts and treasures, but to be used in the proper worship of their God - a religious revival, if you will. That's what God wanted of them. Of us, too?
3. Renewal. God was offering Israel a new lease on life, a new beginning. He offers us new life every day, the opportunity to live out the precious gift he has given us in our baptism into the death and resurrection of the Lord Jesus Christ.
4. Rejoice. If the end is at hand, it will be glorious indeed, because it will mean the beginning of the reign of the Lord over all the earth and the era of lasting peace.
A Sermon on the Second Lesson, Romans 6:1b-11 - "Buried Alive."
1. Baptism is being buried alive. We have suffered something of the sailor's death, who goes down - still living - with his ship. Through baptism, Paul tells us, we have died with Jesus Christ. We are united with Christ forever.
2. Baptism means resurrection. Since we are united with Jesus in his death, we shall be united with him in his resurrection. Because he lives, we know that we, too, shall live with him forever.
3. Baptism means new life now. Our sin was buried with us in baptism; we are "dead to sin and alive to God in Jesus Christ." Our business is to live the new life.
Beyond the natural progression of the Pentecost cycle/season, with its eschatological emphasis, there is no clear and definitive clue from the church year. The insertion of these particular readings within the theological framework of the church year does, however, tend to emphasize realized eschatology as much as it does any future eschatology. The latter, of course, is always present, if only in the Eucharist with its "as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes." The church is always waiting for the return of the Lord and must, in the meantime, be about the business of obeying his commandments and completing his mission in the world. The second reading and the Gospel for the Day bring the last things into sharp perspective on this Sunday.
The Prayer of the Day (LBW) - Another classic collect has been modernized in this Prayer of the Day simply by overhauling its language. In older sets of propers, the prayer was used in conjunction with Luke 5:1-11. (The tremendous catch of fish made by Peter and his companions at the direction of Jesus, followed by Peter's confession, "Depart from me, for I am a sinful man, O Lord." Once back to land, they heard Jesus say, "Follow me, and I will make you fishers of men.") The prayer fits the readings for the Sixth Sunday after Pentecost, too, as it points to the reward ("joys beyond understanding") of those who love Jesus enough to follow and serve him:
Pour into our hearts such love for you that, loving you above all things, we may obtain your promises, which exceed all that we can desire.
The eschatological note is strongly suggested in this prayer.
The Psalm of the Day - Psalm 89:1-4, 15-18 (L); 89:1-2, 15-16, 17-18 (R); 89:1-18, or 89:1-4, 15-18 (E) - This psalm is cut up and inserted into the propers mainly because it is too long to be used as a responsory in the Sunday liturgy (there are fifty-two verses in it). It does respond to the closing theme of the Jeremiah reading, which has "messianic implications" in it ("As for the prophet who prophesies peace, when the word of that prophet comes to pass, then it will be known that the Lord has truly sent the prophet"). The psalm also describes the kind of king that the Lord God, out of his steadfast love and mercy, will provide for all people on earth. In this respect, it does build a paradoxical bridge to the Gospel for the Day, in which Jesus declares, "Do not think I have come to bring peace on earth; I have not come to bring peace, but a sword." At the same time, this reading is in the context of God's promise to provide a savior-king in the line of David; Jesus is that Promised One.
The Psalm Prayer (LBW)
Mighty God, in fulfillment of the promise made to David's descendants you established a lasting covenant through your first born Son. You anointed your servant Jesus with holy oil and raised him higher than all kings on earth. Remember your covenant, so that we who are signed with the blood of your Son may sing of your mercies forever; through your Son, Jesus Christ our Lord.
Psalm 17:1-7, 15 (C) - This is another psalm that could have been quoted by Jesus in his suffering and passion on the cross: "Hear my plea of innocence, O Lord; give heed to my cry; listen to my prayer, which does not come from lying lips...." He could have cried out: "I give no offense with my mouth as others do; I have heeded the words of your lips," and prayed, "Show me your marvelous lovingkindness, O Savior of those who take refuge at your right hand from those who rise up against them."
The readings:
Genesis 32:22-32 (C)
The Book of Common Prayer and The Lutheran Book of Worship appoint this reading for the Twenty-second Sunday after Pentecost in Year/Series C, but the Roman Catholic lectionary omits it altogether. It gives the account of Jacobs's all night wrestling match at "the ford of the Jabbok." The "stranger" who wrestled with him had to strike him in the hip, dislocating it, in the hope of overcoming Jacob, but Jacob hung on to the "man" and, disabled though he was, he would not give up his hold. The "one" who had been wrestling with Jacob had to plead, "Let me go, for the day is breaking," and had to "bless" Jacob, changing his name to Israel, one who "would prevail against men." The "night angel" refused to tell Jacob his name, nevertheless, Jacob was convinced that he had "seen God face-to-face," and he named the place Peniel. He might easily have repeated what he said on that other occasion, "This is none other than the house of God, and this is the gate of heaven."
2 Kings 4:8-11, 16-18 (R)
This is the tale, finally, of two miracles performed for a woman of Shunem, who had been kind to Elisha, first feeding him and then, with her husband, building a spare room on the roof of their home so that the prophet might have a place to stop over. The first miracle was in the birth of a son to the woman; the second, in a section of the story that was not told, was the resuscitation of the woman's dead son. God has the power to raise the dead, not merely as resuscitation, as in the case of Lazarus, but in the resurrection of Jesus Christ, which has been promised to all who have been baptized in Jesus Christ. This reading complements the second reading, Roman 6:2b-11, which speaks of the "newness to life," which believers receive in the sacrament of baptism.
Isaiah 2:10-17 (E)
Isaiah's vision of the "last times" is spelled out graphically in the second chapter of the book that bears his name. It is an eschatological vision, which sees the power of God unleashed in the world; the mighty will be brought down and the proud will be humbled. Nothing will be able to stand against the might of God. Peace will be established when the end comes; swords will be beaten into ploughshares when the reign of God takes effect in human hearts and people learn to obey the commands of God. "Yahweh alone will be exalted, on that day, and all idols thrown down."
Jeremiah 28:5-9, 18 (L)
Jeremiah's word to Hananiah, "spoken in the presence of the priests and all the people who were standing in the house of the Lord," was a response to Hananiah's prophecy of God's promise to "break the yoke of the king of Babylon" in two years. The precious liturgical vessels would be returned as well as the king's son and all of the exiles. Jeremiah declared that he hoped this would come to pass, but reminded them all that the prophets of the past had spoken of war, famine, and pestilence against "many countries and great kingdoms." He added, looking forward to the coming of the Messiah, "As for the prophet who prophesies peace, when the word of that prophet comes to pass, then it will be known that the Lord has truly sent the prophet.
Romans 6:1b-11 (L); 6:3-11 (R, E, C)
The Easter Vigil makes use of this pericope, with its exposition of baptism as Paul understood it, as the transitional reading of the vigil. What has been prophesied in the past has happened - the human race has been freed from the curse of sin, the gospel has negated the law, and the people of God live in hope. Baptism means that we are dead to sin; this has been accomplished in Christ once and for all, and is a past action. Baptism also looks to the future when resurrection will take place; it is eschatological. In the meantime, believers are to live the new life of obedience, given them as a gift of Christ in baptism, and this means that they must die daily to sin and rise to that new life every morning. Christ's claim upon us has been made permanent for "we have been marked with the cross of Christ forever."
Matthew 10:34-42 (E, L, C); 10:37-42 (R)
These verses, which contain two blocks of material with several themes running through them, conclude Jesus' charge to the disciples as they are about to embark on their first mission. Jesus makes it very clear that the gospel forces people to make a definitive choice for or against Jesus Christ; this can very well break up families. He said:
Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother ... and a man's foes will be those of his own household.
A "decision for Christ" also involves taking up one's cross and following Jesus, which will have its final reward in the age to come. Three short sayings, two of which are about the reception of the evangelists, while the third is about giving a cup of water to "one of these little ones," conclude the charge and the chapter. The Roman reading concentrates on the second of these three remarks of Jesus, highlighting the second (the reception of a prophet) over against the first reading from 2 Kings.
Sermon suggestions:
Matthew 10:34-42 - "The Costly Decision."
Those who hear the gospel must, necessarily, make a decision for or against Christ, and this may very well mean the disruption, even destruction, of family relationships. To believe that Jesus is the Son of God, who says, "Follow me," demands that this is no casual decision. For most of us, it is a matter of denominationalism; one church seems to have a better understanding of the gospel than another communion, although other factors frequently enter into the choices that are made. When one member of a family joins a denomination that is foreign to the heritage of the family, relationships sometimes reach the breaking point. Sometimes each member of the family may take a different route and they don't seem to be at odds with each other. I know a family in which the father has moved from Methodist to the Unitarian faith, the mother is Church of Christ, one child has become a Roman Catholic, another a Presbyterian, and their youngest fell in love with a Jewish woman and converted to Judaism. They get along quite well, continue to be rather close to one another, perhaps because they take their religion in small doses; Christianity is a casual kind of faith for them. The really difficult decision has to do with taking Jesus seriously enough to follow him; that can - and does - break up families.
1. A serious decision. Those who hear the good news must decide whether or not they believe it, receive it, and are willing to place their hope in Jesus. Christianity has no room for those who choose to view the faith casually.
2. A destructive disagreement. The gospel is as sharp as a Toledo blade and severs relationships, as well as establishes new ones, when people decide to call Jesus Lord. One of the problems with "second career" people accepting the call to ordained ministry is that the spouse - husband or wife - may not agree with the decision. Numerous marriages break up after one partner decides that he or she is called to the professional ministry of the church.
3. A severe demand. Christians can never follow Jesus empty-handed; they must take up and carry their crosses, if they are to be worthy of Christ. That's just the way it is; Christianity is more than a matter of "finding one's own life."
4. A positive denouement. Those who face and make this serious decision, risk destructive disagreement in close relationship, respond to the severe demand of the gospel and do not attempt merely "to find their lives," will know Christ's positive promise, "he who loses his life for my sake will find it."
Matthew 10:37-42 - "Honor and Hospitality."
1. Prophets - and pastors - ought to be held in high regard. They bring the Word to the people, which is why they, in their office, should be received with esteem by the faithful.
2. Prophets - and pastors - should live up to their high calling. The Word is not only delivered in preaching, but it becomes incarnate in the life and ministry of the parish clergy. They necessarily are to model the "new life" in Christ.
3. Prophets - and pastors - and preachers, who are faithful in their work and lives, will be honored by the Lord himself. That's the bottom line, and what really should matter to the faithful servants of Christ.
Genesis 32:22-32 (C) - "The Decision."
Jacob would not have had his hip dislocated if he and the "night stranger" had been wrestling under Graeco-Roman rules, which prohibit any holds below the waist! Of course, the whole point of the story might have been lost, too. Jacob was a man of great and powerful faith, and he would not let go of his hold on God under any. circumstances; he learned that God would never fail him, but he had great plans for him and the people of Israel. So God blessed him.
1. The wrestling match. Faith in God often is a life-and-death struggle - a kind of wrestling match with God - for people who are serious about it.
2. Death grip. True faith holds on to God, despite the many forms of doubt and temptation. It is a "death grip" that is blessed by God.
3. God's decision. The Lord blesses those who cling to him in faith, despite the struggle they have to believe and live the Christian life. His decision is always in their favor.
2 Kings 4:8-11, 14-16a (R) - "On the Reception of Prophets and Pastors."
This pericope really needs to be connected to verse 41 of Matthew 10: "He who receives
a prophet because he is a prophet shall receive a prophet's reward...." The past few years,
a veil of distrust has hung over the clergy like a shroud and many lay people have lost, in addition to their respect for pastors, their faith. A sermon on "the reception of prophets and pastors" might be of spiritual help to the people in many congregations who are struggling with the issue of "fallen" clergy.
1. A story of hospitality. The Shunamite woman recognized a true man of God when she saw him. He spoke the Word of God to people of his time. He was worthy of her hospitality.
2. Believable prophets. They are commited to the Word they preach, and they live by the Word which has been given them by God. Their faith is Bible-based, not the result of mystical - or fanciful - experiences.
3. Surprise guest. Jesus himself comes to those who receive the prophets and preachers and believe the Word they deliver to people. Theirs indeed is a "prophet's reward" - the blessed assurance that they belong to God forever.
Isaiah 2:10-17 (E) - "A Fateful Vision."
This text suggests a sermon on the last things, not merely on the fall of the kingdom of Judah, which occurred pretty much as Isaiah warned it would, but on the ultimate fall of the world. As such, it would be heavy on law and light on gospel. But there is another side to the text, and gospel side, that is more implied than fully defined. This balances the first note and gives people some hope.
1. A terrible day. Isaiah believes that there is a time when people should "get among the rocks, hide in the dust, at the sight of the terror of Yahweh." It is a day when "human pride will be humbled," and "the arrogance of men will be humbled." A time is coming that human beings should fear; all sorts of phenomena threaten the continued existence of the earth.
2. A glorious day. In contrast to "the terror of Yahweh," there is also "the brilliance of his majesty" that will be in full display at the last day. God alone will be exalted on that day; all the world will know that he is the Lord and that there is no other.
3. Comfort in Christ. The faithful have absolutely nothing to fear, for they are the Lord's and he has promised them a place in his everlasting kingdom.
4. Live a new life. Live in faith, not fear, and work to save the world and all living creatures on it.
Jeremiah 28:5-9 (L) - "A Prophet's Promise."
Here in a prophecy of restoration there is a promise of long-lasting peace. Of course, Jeremiah was talking about the return of Israel from its captivity in Babylon, which makes it difficult really to comprehend the full meaning of his words.
1. Restoration. That was the evident message of Jeremiah to Israel; they would be released and allowed to go back to Jerusalem and their land. That's what they wanted. Don't we always want to retain, or regain, the status quo?
2. Revival. Jeremiah mentions that "the vessels of the house of the Lord" would be returned to their proper place - not as precious artifacts and treasures, but to be used in the proper worship of their God - a religious revival, if you will. That's what God wanted of them. Of us, too?
3. Renewal. God was offering Israel a new lease on life, a new beginning. He offers us new life every day, the opportunity to live out the precious gift he has given us in our baptism into the death and resurrection of the Lord Jesus Christ.
4. Rejoice. If the end is at hand, it will be glorious indeed, because it will mean the beginning of the reign of the Lord over all the earth and the era of lasting peace.
A Sermon on the Second Lesson, Romans 6:1b-11 - "Buried Alive."
1. Baptism is being buried alive. We have suffered something of the sailor's death, who goes down - still living - with his ship. Through baptism, Paul tells us, we have died with Jesus Christ. We are united with Christ forever.
2. Baptism means resurrection. Since we are united with Jesus in his death, we shall be united with him in his resurrection. Because he lives, we know that we, too, shall live with him forever.
3. Baptism means new life now. Our sin was buried with us in baptism; we are "dead to sin and alive to God in Jesus Christ." Our business is to live the new life.
