Proper 21
Preaching
Lectionary Preaching Workbook
Series III
The theological content of every Sunday in the year focuses on the resurrection of our Lord as a "Little Easter," proclaiming "Christ is risen! Alleluia!" Every Sunday also has the content of Maranatha - "as often as you eat this bread and drink this cup, you declare the Lord's death until he comes. (Emphasis mine) The church should be praying, "Come, Lord Jesus! Come, quickly." But as the year runs its course through the ordinary time of Pentecost, the sounds of Easter become fainter and fainter, just when the prayer of the church for Jesus' return ought to be louder and louder as the end of the church year "begins." It is this risen, ascended Lord, who speaks to his church through the Gospel, calling the faithful to himself, instructing them, strengthening them, and sending them forth into all parts of the world in his name. When the kerygma is allowed to determine the theological content of worship in the churches, it eliminates a "gospel" that promotes a "what do I get out of this?" interpretation of the "Good News," and focuses the church's attention on the bus-mess of the kingdom, engaging people in the work of God here on earth. This Gospel seeks to turn every Christian into a faithful servant of the Lord, who will care for others in Jesus' name and declare his glory to others any way that may be effective communication of the Gospel, while praying for the fullness of the kingdom, "Come, Lord Jesus!"
The Prayer of the Day
The Book of Common Prayer collect fits this Sunday and this time of Pentecost quite nicely:
O God, you declare your almighty power chiefly in showing mercy and pity: Grant us the fullness of your grace, that we, running to obtain your promises, may become partakers of your heavenly treasure; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen
On the other hand, the prayer in the Lutheran Book of Worship is more attuned to the Gospel for the Day, while retaining, in the last petition, a thought that accommodates the content of Sunday and Pentecost:
God of love, you know our frailties and failings. Give us your grace to overcome them; keep us from those things that harm us; and guide us in the way of salvation; through your Son, Jesus Christ our Lord.
The Psalm of the Day
Psalm 19 or 19:7-14 (E); 19:7, 9, 11-14 (R) - Since this is the only time that this psalm is appointed for the Sunday liturgy of the Roman Catholic Church, one wonders why verses 8 and 10 were eliminated from its function in the liturgy. The psalm declares that all of creation praises the God who made everything in the natural world. It also announces that "the law of the Lord is perfect and revives the soul; the testimony of the Lord is sure and gives wisdom to the innocent." Verse 8 proclaims: "The statutes of the Lord are just and rejoice the heart; the commandment of the Lord is clear and gives light to the eyes." Verse 10 sums up the content of the first nine verses: "More to be desired are they than gold, more than much fine gold, sweeter far than honey, than honey in the comb." The last portion of the psalm shows the psalmist at prayer, asking God - as every Christian should - to "cleanse me from secret faults, ... keep your servant from presumptuous sins...." Every preacher knows and probably has said verse 14 at one time or another: "Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my strength and my redeemer."
Psalm 135:1-7, 13-14 (L) - The psalmist praises the Lord with his "Hallelujah!" and exhorts God's people to join in the praise of the Lord God, who has done such great things in heaven and in the earth by choosing "Jacob for himself and Israel for his own possession." The Lord is a great and powerful God, who continues to control the elements of nature, but also gives justice and compassion to his people. The key verse is one of the two taken out of sequence, verse 13 "O Lord, your name is everlasting; your renown, O Lord, endures from age to age." This makes the psalm particularly well-suited for use as a responsory, or simply as a psalm that complements the theological themes of worship as Pentecost begins to wind down.
The readings:
Numbers 11:4-6, 10-16, 24-29 (E, L); 11:25-29 (R)
The Lutheran and Episcopal lectionaries originally followed the Roman Catholic Ordo with the selection of verses 25-29 of Numbers 11 (the Lutheran reading began at verse 24), but revisions led to the addition of the other verses of Numbers in order to reveal the context of verses 24-29. Moses had a near-rebellion on his hands: the people of Israel were tired of manna and wanted some substantial food - meat and potatoes - and a change of diet. So God responded to Moses' complaints and told him to gather seventy elders in the meeting tent where he would give them a measure of the spirit and cause them to stand by and support Moses in the care of the people of Israel. God also promised that he would provide meat for the six-hundred-thousand Israelites. The main reason for this selection occurs in the original section of the reading, where the story of Eldad and Medad, two men who should have gone to the meeting tent, but didn't, prophesied in the camp. Joshua asked Moses to forbid them, but Moses refused because he was convinced that the Lord had given them his spirit. Jesus spoke quite similarly to Moses, when he said in the Gospel for the Day, "For he that is not against us is for us." This reading was selected because it contains that story, which harmonizes with the Gospel for the Day.
Job 42:1-6 (C)
Job, in sharp contrast to Eliphaz and his two friends, had spoken the truth about God, despite all the trials and torments that he endured. He declares, in this last chapter of the book, "I know that thou canst do all things, and that no purpose of thine can be thwarted." He was able to praise God and speak "things too wonderful for me, which I did not know," because he has remained faithful to the Lord God despite the fact that he cannot understand why all the calamities have happened to him. He knows that he doesn't deserve what he has received. Actually, his faith has been strengthened by what he went through, a phenothenon that many faithful people have experienced by enduring and surviving severe suffering and pain through the grace of God. And so, in the last verse of this reading from the last chapter of Job, Job says, "I despise myself (for his complaints), and repent in dust and ashes."
James 4:7-12 (13--5:6) (E, L); 4:13-17; 5:7-11 (C); 5:1-6 (R)
James was concerned with social justice, as this pericope shows very forcefully. He condemns the rich, who exploit the people they employ so that they might enjoy luxury in the present and security in the future as they grow old. In the original, reading verses 7-11 were included, along with James' counsel to the faithful to be patient "until the coming of the Lord." Christians must be willing to suffer patiently, rather than grumble against others, because James believes, "the Lord is at hand." This is the context of all that he has to say to the Christians and the reason for the exhortations in this book that bears his name. Verses 7-11 of chapter five were dropped by the Episcopalians and the Lutherans because, no doubt, verses 7-12 of chapter four contain a similar exhortation, which is even more specific. The faithful are told to "resist the devil and he will flee from you. Draw near to God and he will draw near to you." These things are to be done in the spirit of repentance and the faith of those who are truly sorry for their sins.
The Common lectionary charts its own course in the selection of this first reading, picking verses 13-17 of chapter four to remind the people of their mortality, omitting verses 1-6 of chapter five, and focusing the attention of the church on this final exhortation (5:7-11) to be patient with the Lord, not merely in the face of death, but in the certainty that "the Lord is at hand." His return to the earth is immanent - and they had better know it and live accordingly.
Mark 9:38-43, 45, 47-48 (R, E); 9:38-50 (L, C)
The first four verses of this reading have almost the same theme that appears in the first reading. Joshua objects to Eldad and Medad prophesying in the name of God to the Israelites who remained in the camp. In this Gospel, there is only one man, and he is performing exorcisms in the name of Jesus, something which the disciples apparently had difficulty in doing. Jesus quiets John and forbids him from stopping the man with, "for he that is not against us is for us." This man, who was actually using Jesus' name, was for them all the way. Those who serve Jesus on their own, he tells John, "will not lose their reward." The second part of this reading, which seems to have been pasted in here, for some reason or other, really can be interpreted as an extension of Jesus' word about not stopping or con-demning the exorcist previously mentioned. Someone may be hurt, someone may stumble and suffer irreparable damage without the ministrations of the exorcist. The disciples would then be responsible for whatever befalls the person, or persons, who have been denied the work of the exorcist. They must avoid being responsible for the consequences of such actions, no matter what it costs them.
A Sermon on the Gospel, Mark 9:38-43, 45, 47-48 (R, E); 9:38-50 (L, C) - "To God with Love."
In Robert Nathan's novel, The Devil with Love, Father Deener (a Roman Catholic priest and erstwhile exorcist) attempts to exorcise the evil spirit who inhabits Samuel of Hod (who desires to escape from Satan and sin, and fails). The ancient liturgy for exorcism avails nothing. Samuel tells him, "It is beautiful, Father, ... but it us useless. It is too old-fashioned; it belongs to a more innocent time in history, when good and evil were easily separated into black and white. It is not so simple anymore." Father Deener simply shook his head and replied, "I know." Samuel continues to catalog how people have created their own hell on earth:
He has learned much; he stands today on the very threshold of the great mysteries. But they will not make him innocent again, or fill him with that grace which gave his spirit strength, or make him happy. Of all the gifts given him at the beginning, what has he left? Tell me.
Father Deener was silent for a moment then he spoke softly, "He has the gift of love."
"Yes," answered Samuel, "he has the gift of love. But can he love beyond himself?" (See The Pilgrims and the Passion, pp. 22-23, Augsburg, for more on this.)
Mark tells about an exorcist who apparently was successful; he was able to drive out demons - and that upset the disciples (because they had failed?). Probably to John's dismay, when John reported the man to Jesus, Jesus told him not to interfere with the man and his work, which was being done in Jesus' name. The man was healing people - not simply on his own, but apparently motivated by genuine concern for people he engaged in his ministry. There was more love for others in what he was doing, because one can only do works of love in Jesus' name, than there was in the disciples who put John up to telling Jesus about the man. It just could be that they were jealous, thinking of themselves, and speaking out of self-love, rather than love for others.
1. Demons were real in Jesus' time - and they were real right up to the time of the Reformation. They are not so real to people today, but there is evidence that they still exist, in one form or another, and continue to do their evil work in people's hearts and minds. All sorts of people deal with these demons today - not just exorcists - because mental health is a priority of our age.
2. Those who minister to people out of genuine love for their health and welfare should be encouraged, not discouraged, by the people of God. Those who minister out of love are on the side of God and, whether or not they admit it, on the side of Jesus Christ. He was for healing and health, as well as for the ultimate salvation and deliverance of all people.
3. The people who should be opposed - and exposed - by the people of God are those who engage in their therapeutic functions simply for their own benefit. And too many persons have that sort of attitude in today's world. Thank goodness that there are still people who serve and minister to God's children out of love, not greed or self-interest. Jesus Christ is on their side, too.
4. For contemporary Christians, as it must have been for John and the disciples, Jesus' answer calls for self-examination - and, no doubt, along with it a sincere "Mea culpa! Mea maxima culpa!" of repentance. And the Lord, who hears our cries, will forgive and renew that love that passes understanding in our hearts and fits us for the service of others in his name.
A Sermon on the First Lesson, Numbers 11:4-6, 10-16, 24-29 (E, L); 11:25-29 (R) - "On the Side of God."
1. A rebellion - that's what Moses was facing when the people couldn't stomach the manna any longer. They wanted meat - and the kind of fare they had in Egypt. And when Moses couldn't deliver, they blamed him for their plight. There was no semblance of gratitude to God for feeding them in the wilderness.
2. God took a hand in the proceedings and told Moses what to do. So Moses gathered the Seventy elders in the meeting tent, and God blessed them with his spirit. But while that was going on, two men who should have been at the meeting - Eldad and Medad - were operating on their own as prophets of the Lord God. Naturally, Joshua protested, much as John complained to Jesus about the exorcist. One problem was about to be solved, but another took its place. Isn't it often that way in our lives?
3. But Moses was up to the challenge. Instead of attempting to silence the men, Moses allowed them to continue. He was, in effect, speaking almost the same words Jesus spoke centuries later, "He that is not against me is with me." And that's important to remember in the church and the parishes today.
4. God makes use of all those who are on his side and are willing to work for him - because their service is valuable to him, to Christ, and to the kingdom. There is always a need for more persons to witness and work for the Lord; there never seems to be enough true servants of Christ in this world. And that's partly why all of us, who name Jesus as Lord, are involved in that work - to glorify his name.
Job 42:1-6 (C) - "A Take-charge God."
1. That's the kind of God that Job concluded the people of Israel had. His will would be done - no matter what. God was in charge.
2. God has intentions and plans that hold good for the future of the earth and all life, as well as for the present. His purposes will be fulfilled - both now and then.
3. Some of God's intentions - in Jesus Christ - are just too wonderful for us. Why does God want to save all people? Why does he want to save me? Who can understand the mind of God?
4. Thank God for the faith he gives us through his Word and Holy Spirit! He helps us to believe in him and his works and his ways, especially when we can't understand what he is doing - or not doing - in this world. He helps to us to believe and be faithful - and that is enough.
A Sermon on the Second Lesson, James 4:7-12 (13-5:6) (E, L); 4:13-17, 5:7-11 (C); 5:1-6 (R) - "On Patience and Impatience."
1. The paradox of Christianity, according to James, is that Christians may be called upon to suffer - patiently - in the name of Christ for their faith, but they must also do all they can to reduce the suffering of others in the world.
2. Christians, who await the coming of Christ, do not wait for his return and rule to initiate justice in the world. They attempt - impatiently - to do something about it where they live and work every day. Christians work for justice in this world, in this time.
3. Those who live only for themselves, for the pleasures they can accumulate, and for the security they can enjoy as they anticipate the future and old age, are missing, or throwing away (usually) the richest blessing they may have - confidence that their future is in the hands of the living Lord.
4. The Lord will come again, as he said he would. He is, according to James, standing at the door and waiting for the Father to give the Word to return. When he comes, he will complete the work of establishing peace and justice in the world - and it will be forever. Who can blame patient Christians for becoming impatient?
The Prayer of the Day
The Book of Common Prayer collect fits this Sunday and this time of Pentecost quite nicely:
O God, you declare your almighty power chiefly in showing mercy and pity: Grant us the fullness of your grace, that we, running to obtain your promises, may become partakers of your heavenly treasure; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen
On the other hand, the prayer in the Lutheran Book of Worship is more attuned to the Gospel for the Day, while retaining, in the last petition, a thought that accommodates the content of Sunday and Pentecost:
God of love, you know our frailties and failings. Give us your grace to overcome them; keep us from those things that harm us; and guide us in the way of salvation; through your Son, Jesus Christ our Lord.
The Psalm of the Day
Psalm 19 or 19:7-14 (E); 19:7, 9, 11-14 (R) - Since this is the only time that this psalm is appointed for the Sunday liturgy of the Roman Catholic Church, one wonders why verses 8 and 10 were eliminated from its function in the liturgy. The psalm declares that all of creation praises the God who made everything in the natural world. It also announces that "the law of the Lord is perfect and revives the soul; the testimony of the Lord is sure and gives wisdom to the innocent." Verse 8 proclaims: "The statutes of the Lord are just and rejoice the heart; the commandment of the Lord is clear and gives light to the eyes." Verse 10 sums up the content of the first nine verses: "More to be desired are they than gold, more than much fine gold, sweeter far than honey, than honey in the comb." The last portion of the psalm shows the psalmist at prayer, asking God - as every Christian should - to "cleanse me from secret faults, ... keep your servant from presumptuous sins...." Every preacher knows and probably has said verse 14 at one time or another: "Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my strength and my redeemer."
Psalm 135:1-7, 13-14 (L) - The psalmist praises the Lord with his "Hallelujah!" and exhorts God's people to join in the praise of the Lord God, who has done such great things in heaven and in the earth by choosing "Jacob for himself and Israel for his own possession." The Lord is a great and powerful God, who continues to control the elements of nature, but also gives justice and compassion to his people. The key verse is one of the two taken out of sequence, verse 13 "O Lord, your name is everlasting; your renown, O Lord, endures from age to age." This makes the psalm particularly well-suited for use as a responsory, or simply as a psalm that complements the theological themes of worship as Pentecost begins to wind down.
The readings:
Numbers 11:4-6, 10-16, 24-29 (E, L); 11:25-29 (R)
The Lutheran and Episcopal lectionaries originally followed the Roman Catholic Ordo with the selection of verses 25-29 of Numbers 11 (the Lutheran reading began at verse 24), but revisions led to the addition of the other verses of Numbers in order to reveal the context of verses 24-29. Moses had a near-rebellion on his hands: the people of Israel were tired of manna and wanted some substantial food - meat and potatoes - and a change of diet. So God responded to Moses' complaints and told him to gather seventy elders in the meeting tent where he would give them a measure of the spirit and cause them to stand by and support Moses in the care of the people of Israel. God also promised that he would provide meat for the six-hundred-thousand Israelites. The main reason for this selection occurs in the original section of the reading, where the story of Eldad and Medad, two men who should have gone to the meeting tent, but didn't, prophesied in the camp. Joshua asked Moses to forbid them, but Moses refused because he was convinced that the Lord had given them his spirit. Jesus spoke quite similarly to Moses, when he said in the Gospel for the Day, "For he that is not against us is for us." This reading was selected because it contains that story, which harmonizes with the Gospel for the Day.
Job 42:1-6 (C)
Job, in sharp contrast to Eliphaz and his two friends, had spoken the truth about God, despite all the trials and torments that he endured. He declares, in this last chapter of the book, "I know that thou canst do all things, and that no purpose of thine can be thwarted." He was able to praise God and speak "things too wonderful for me, which I did not know," because he has remained faithful to the Lord God despite the fact that he cannot understand why all the calamities have happened to him. He knows that he doesn't deserve what he has received. Actually, his faith has been strengthened by what he went through, a phenothenon that many faithful people have experienced by enduring and surviving severe suffering and pain through the grace of God. And so, in the last verse of this reading from the last chapter of Job, Job says, "I despise myself (for his complaints), and repent in dust and ashes."
James 4:7-12 (13--5:6) (E, L); 4:13-17; 5:7-11 (C); 5:1-6 (R)
James was concerned with social justice, as this pericope shows very forcefully. He condemns the rich, who exploit the people they employ so that they might enjoy luxury in the present and security in the future as they grow old. In the original, reading verses 7-11 were included, along with James' counsel to the faithful to be patient "until the coming of the Lord." Christians must be willing to suffer patiently, rather than grumble against others, because James believes, "the Lord is at hand." This is the context of all that he has to say to the Christians and the reason for the exhortations in this book that bears his name. Verses 7-11 of chapter five were dropped by the Episcopalians and the Lutherans because, no doubt, verses 7-12 of chapter four contain a similar exhortation, which is even more specific. The faithful are told to "resist the devil and he will flee from you. Draw near to God and he will draw near to you." These things are to be done in the spirit of repentance and the faith of those who are truly sorry for their sins.
The Common lectionary charts its own course in the selection of this first reading, picking verses 13-17 of chapter four to remind the people of their mortality, omitting verses 1-6 of chapter five, and focusing the attention of the church on this final exhortation (5:7-11) to be patient with the Lord, not merely in the face of death, but in the certainty that "the Lord is at hand." His return to the earth is immanent - and they had better know it and live accordingly.
Mark 9:38-43, 45, 47-48 (R, E); 9:38-50 (L, C)
The first four verses of this reading have almost the same theme that appears in the first reading. Joshua objects to Eldad and Medad prophesying in the name of God to the Israelites who remained in the camp. In this Gospel, there is only one man, and he is performing exorcisms in the name of Jesus, something which the disciples apparently had difficulty in doing. Jesus quiets John and forbids him from stopping the man with, "for he that is not against us is for us." This man, who was actually using Jesus' name, was for them all the way. Those who serve Jesus on their own, he tells John, "will not lose their reward." The second part of this reading, which seems to have been pasted in here, for some reason or other, really can be interpreted as an extension of Jesus' word about not stopping or con-demning the exorcist previously mentioned. Someone may be hurt, someone may stumble and suffer irreparable damage without the ministrations of the exorcist. The disciples would then be responsible for whatever befalls the person, or persons, who have been denied the work of the exorcist. They must avoid being responsible for the consequences of such actions, no matter what it costs them.
A Sermon on the Gospel, Mark 9:38-43, 45, 47-48 (R, E); 9:38-50 (L, C) - "To God with Love."
In Robert Nathan's novel, The Devil with Love, Father Deener (a Roman Catholic priest and erstwhile exorcist) attempts to exorcise the evil spirit who inhabits Samuel of Hod (who desires to escape from Satan and sin, and fails). The ancient liturgy for exorcism avails nothing. Samuel tells him, "It is beautiful, Father, ... but it us useless. It is too old-fashioned; it belongs to a more innocent time in history, when good and evil were easily separated into black and white. It is not so simple anymore." Father Deener simply shook his head and replied, "I know." Samuel continues to catalog how people have created their own hell on earth:
He has learned much; he stands today on the very threshold of the great mysteries. But they will not make him innocent again, or fill him with that grace which gave his spirit strength, or make him happy. Of all the gifts given him at the beginning, what has he left? Tell me.
Father Deener was silent for a moment then he spoke softly, "He has the gift of love."
"Yes," answered Samuel, "he has the gift of love. But can he love beyond himself?" (See The Pilgrims and the Passion, pp. 22-23, Augsburg, for more on this.)
Mark tells about an exorcist who apparently was successful; he was able to drive out demons - and that upset the disciples (because they had failed?). Probably to John's dismay, when John reported the man to Jesus, Jesus told him not to interfere with the man and his work, which was being done in Jesus' name. The man was healing people - not simply on his own, but apparently motivated by genuine concern for people he engaged in his ministry. There was more love for others in what he was doing, because one can only do works of love in Jesus' name, than there was in the disciples who put John up to telling Jesus about the man. It just could be that they were jealous, thinking of themselves, and speaking out of self-love, rather than love for others.
1. Demons were real in Jesus' time - and they were real right up to the time of the Reformation. They are not so real to people today, but there is evidence that they still exist, in one form or another, and continue to do their evil work in people's hearts and minds. All sorts of people deal with these demons today - not just exorcists - because mental health is a priority of our age.
2. Those who minister to people out of genuine love for their health and welfare should be encouraged, not discouraged, by the people of God. Those who minister out of love are on the side of God and, whether or not they admit it, on the side of Jesus Christ. He was for healing and health, as well as for the ultimate salvation and deliverance of all people.
3. The people who should be opposed - and exposed - by the people of God are those who engage in their therapeutic functions simply for their own benefit. And too many persons have that sort of attitude in today's world. Thank goodness that there are still people who serve and minister to God's children out of love, not greed or self-interest. Jesus Christ is on their side, too.
4. For contemporary Christians, as it must have been for John and the disciples, Jesus' answer calls for self-examination - and, no doubt, along with it a sincere "Mea culpa! Mea maxima culpa!" of repentance. And the Lord, who hears our cries, will forgive and renew that love that passes understanding in our hearts and fits us for the service of others in his name.
A Sermon on the First Lesson, Numbers 11:4-6, 10-16, 24-29 (E, L); 11:25-29 (R) - "On the Side of God."
1. A rebellion - that's what Moses was facing when the people couldn't stomach the manna any longer. They wanted meat - and the kind of fare they had in Egypt. And when Moses couldn't deliver, they blamed him for their plight. There was no semblance of gratitude to God for feeding them in the wilderness.
2. God took a hand in the proceedings and told Moses what to do. So Moses gathered the Seventy elders in the meeting tent, and God blessed them with his spirit. But while that was going on, two men who should have been at the meeting - Eldad and Medad - were operating on their own as prophets of the Lord God. Naturally, Joshua protested, much as John complained to Jesus about the exorcist. One problem was about to be solved, but another took its place. Isn't it often that way in our lives?
3. But Moses was up to the challenge. Instead of attempting to silence the men, Moses allowed them to continue. He was, in effect, speaking almost the same words Jesus spoke centuries later, "He that is not against me is with me." And that's important to remember in the church and the parishes today.
4. God makes use of all those who are on his side and are willing to work for him - because their service is valuable to him, to Christ, and to the kingdom. There is always a need for more persons to witness and work for the Lord; there never seems to be enough true servants of Christ in this world. And that's partly why all of us, who name Jesus as Lord, are involved in that work - to glorify his name.
Job 42:1-6 (C) - "A Take-charge God."
1. That's the kind of God that Job concluded the people of Israel had. His will would be done - no matter what. God was in charge.
2. God has intentions and plans that hold good for the future of the earth and all life, as well as for the present. His purposes will be fulfilled - both now and then.
3. Some of God's intentions - in Jesus Christ - are just too wonderful for us. Why does God want to save all people? Why does he want to save me? Who can understand the mind of God?
4. Thank God for the faith he gives us through his Word and Holy Spirit! He helps us to believe in him and his works and his ways, especially when we can't understand what he is doing - or not doing - in this world. He helps to us to believe and be faithful - and that is enough.
A Sermon on the Second Lesson, James 4:7-12 (13-5:6) (E, L); 4:13-17, 5:7-11 (C); 5:1-6 (R) - "On Patience and Impatience."
1. The paradox of Christianity, according to James, is that Christians may be called upon to suffer - patiently - in the name of Christ for their faith, but they must also do all they can to reduce the suffering of others in the world.
2. Christians, who await the coming of Christ, do not wait for his return and rule to initiate justice in the world. They attempt - impatiently - to do something about it where they live and work every day. Christians work for justice in this world, in this time.
3. Those who live only for themselves, for the pleasures they can accumulate, and for the security they can enjoy as they anticipate the future and old age, are missing, or throwing away (usually) the richest blessing they may have - confidence that their future is in the hands of the living Lord.
4. The Lord will come again, as he said he would. He is, according to James, standing at the door and waiting for the Father to give the Word to return. When he comes, he will complete the work of establishing peace and justice in the world - and it will be forever. Who can blame patient Christians for becoming impatient?
