Proper 24
Preaching
Lectionary Preaching Workbook
Series III, Cycle A
The church year theological clue
Since this Sunday will fall on the first Sunday in November in 1990 - and it doesn't really matter whether it is celebrated as the Twenty-second Sunday after Pentecost or All Saints Sunday, or even as one of the Sundays in the annual stewardship campaign in many congregations - the eschatological framework of the church year will be obvious for those who are liturgically informed. The climax of the church year - Christ the King Sunday - is only three weeks away; on that Sunday and on into Advent, the "final things" will be put before the people of God in the liturgy, the readings, and the sermons that are delivered. In many congregations celebrating the Twenty-second Sunday after Pentecost, stewardship concerns will crowd out the celebration of All Saints Sunday, clearly dictating the choice between remembering all of the saints and the readings of this Sunday in Pentecost. Even so, the eschatological emphasis of the church year becomes more obvious and considerably stronger on this day. The life of the Lord is "on the line" in the Gospel reading, and the last things are just out of sight.
The Prayer of the Day (LBW) - The new collect is concerned with God's self-revelation to all the world in and through Jesus Christ ("in Christ you have revealed your glory among the nations"). A little play on two words - "preserve" and "persevere" - highlights the two-part petition of the prayer ("preserve the works of your mercy," and the second part continues, "that your Church throughout the world may persevere with steadfast faith in the confession of your name...."). The prayer does speak, rather directly, to the heart of the Gospel for the Day, "Render unto Caesar the things that are Caesar's, and unto God the things that are God's."
The Psalm for the Day - Psalm 96:1, 3-5, 7-10 (R); 96, or 96:1-9 (E); 96 (L) - A fitting response to God's revelation to Cyrus, and his use of the king to free Israel from its exile in Babylon, is made in this psalm. But it goes beyond Cyrus the king; it makes clear that the intention of God, as in the latter part of the first reading, is that all the world shall know that he, and only he, is God. The psalmist puts words in the mouths of all who have heard about God, his goodness, and his powerful and merciful deeds: "Sing to the Lord a new song; sing to the Lord, all the earth." All people and nations are to bless the Lord, praise his holy name, and declare him as the only God, superior to the idols of the heathens, for he is the Creator, Sustainer, and Redeemer of all that is and will come to be. The eschatological theme of Pentecost is sounded in the last verses: "Then shall all the trees of the wood shout for joy before the Lord when he comes, when he comes to judge the earth. He will judge the world with righteousness and the peoples with his truth." It is important to the theological content of the day to include these last verses in any sung or spoken rendition of the psalm.
The Psalm Prayer (LBW)
Lord Jesus, the incarnate Word, when you consented to dwell with us, the heavens were glad and the earth rejoiced. In hope and love we await your return. Help us to proclaim your glory to those who do not know you, until the whole earth sings a new song to you and the Father and the Holy Spirit, one God, now and forever.
Psalm 146 (C) - Naomi would hardly have been singing this song when she set out for Bethlehem after the death of her husband and her two sons in a little more than a decade of residence in Moab. Though her plight might have led her to feel sorry for herself, her trust in her God might have led her to thoughts such as these. Verse 6b speaks of God's blessing to the Israelites, because he gave "food to those who hunger." And, later, verse 8b adds, "he sustains the orphan and widow," which speaks to the situation of Naomi and her two Moabite daughters-in-law.
The readings:
Isaiah 45:1, 4-6 (R); 45:1-7 (E, L)
That God moves in mysterious ways to accomplish his will is borne out in this reading, in which he reveals himself to the Persian, King Cyrus, for the purpose of enlisting him in his cause of liberating his people from their exile in Babylon. He uses a heathen ruler "for the sake of my servant Jacob, and Israel my chosen." But God's revelation is also for Persia's sake and for the blessing and benefit of all people, because God, who made the heavens and the earth, still has the whole world in his hands: "I am the Lord, who do all these things." In this respect, the first reading looks to the Gospel for the Day and Jesus' answer to the religious leaders when he was asked about paying taxes ("Give to Casesar the things that are Caesar's, and to God the things that are God's"), as well as to the Thessalonian congregation which, as next week's reading indicates, had become citizens of the kingdom while they were still citizens of Greece and under Roman rule.
Ruth 1:1-19a (C)
This is the tragic tale of a refugee couple and their two sons, who leave Bethlehem for the land of Moab in time of famine, only to have the father die soon after their arrival in Moab, followed in about ten years by the deaths of the two sons. Naomi, left a widow with two Moabite daughters-in-law, the widows of her sons, as her only relatives in that strange land, decided to return to Bethlehem, when she heard that God had reversed the famine so that there was enough food again. The tragedy is alleviated when Ruth, who with Orpah was urged to stay with her people, begged her mother-in-law to take her with her, voicing her love in that beautiful speech: "Entreat me not to leave you or to return from following you; for where you go I will go, and where you lodge I will lodge; your people will be my people, and your God my God...." After Orpah goes back to her family and Naomi and Ruth arrive in Bethlehem, the story becomes more complicated, replete with intrigue, scheming, and even the hint of seduction, but in this reading it is the lovely twist to a tragic story that occupies our attention. (This reading finds a place in the lections for the Twenty-first Sun-day after Pentecost, Series C, of the Episcopal and Lutheran lectionaries.)
1 Thessalonians 1:1-5a (L); 1:1-5b (R); 1:1-10 (E, C)
The letter to the church at Thessalonika is probably, according to most scholars, Paul's first epistle and the first book of the New Testament to be written, probably at Corinth, about A.D. 50, and sent back to the young congregation after Paul received a first-hand report from Timothy about the state of that community of Christians. Paul assures them that he remembers them regularly in his prayers, thanking God for them and asking the Lord to support the steadfastness of their faith, hope, and love "in our Lord Jesus Christ." He wants them to know that God has chosen them, not only in word, "but also in power and in the Holy Spirit and with full conviction." It would seem, from this introduction to his letter, that the church at Thessalonika had gotten off to a good start and is flourishing in the faith. This letter, as the Ruth story, gets more complicated as it unfolds.
Matthew 22:15-21
The plot to get rid of Jesus, even if it means putting him to death, continues to thicken in this pericope that Matthew has included in the events of what we call Holy Week. The religious leaders, scribes and Pharisees, will not give up their attack on Jesus, shameless people that they were, but continue to harrass him verbally so as to trap him in his own words. For one thing, they were testing Jesus about his orthodoxy when they asked the question about paying taxes to Caesar, and, on the other hand, some scholars suggest that they might have been attempting to settle a question among themselves about what constituted genuine orthodoxy and who were truly God's people. Once again, Jesus outsmarts them, asking them for a coin, looking at it, then questioning, "Whose image is this (on the coin)." To their answer, "Caesar's," he makes the "two kingdom" reply, "Render to Caesar the things that are Caesar's, and to God the things that are God's." Clearly, Christians are to be subjects of the state, obeying its laws and honoring its leaders, but they are also citizens of the kingdom of God, and they owe him their highest loyalty. Christians are relearning, of late, the importance of differentiating between - and acting upon, sometimes in civil disobedience - these two citizensliips.
Sermon suggestions:
Matthew 22:15-21 - "Dual Citizenship."
Christians, as well as Jews, have dual citizenship; they are citizens of the state in which they were born and reside, and they are subjects of the kingdom of God. The question is, simply put, "Which citizenship should have priority in our lives?" The answer that Jesus gave suggests that citizens have responsibilities to both; he didn't really, in this instance, settle the question in a manner that really pleased the Pharisees; he simply told them that they have responsibilities, which they must face and meet, to the state and to the kingdom of God. Christians must pay their taxes and be good citizens, and - from the standpoint of Christian stewardship, if one so interprets Jesus' "(render) to God the things that are God's" - give the proper measures of time, talents, and treasures to the business of God's kingdom.
The matter of dual citizenship in the modern world took a new and different twist in the elections in Israel at the end of October, 1988. The Likud party, orthodox Jews, and fundamentalists, according to one Israeli citizen, gained a majority in the Hebrew parliament. Some Jews in Jerusalem, obviously from other parties and resentful of how the Likud gained so much power, said:
Thousands of Americans (Jews) hold dual citizenship in the United States and in Israel. Many, if not most of them, made the trip from the United States to Israel in the last week, simply to vote in the election; after they voted, they went back to America. This was the reason that the Likud was elected.
The resentment raised the fear that the ultra-conservative Likud theologians would impose their beliefs and their rigid obedience of the Torah upon the citizens who really live in Israel, suggesting that there will be real trouble if this happens. Civil disobedience in Israel may break new ground should the Likud get anything resembling total control of the government. A couple of weeks after the election, the Likud sprang a surprise upon Jews all over the world, threatening to expel all persons, especially converts, from Judaism who had not become Jews under Orthodox rules and regulations. The outcome of this threat remains in the future.
1. Flag and cross: These symbols announce our dual citizenship in the United States of America and in the kingdom of God. We are to honor the flag and what it stands for by obeying the laws, paying our taxes, and participating in the good things done by the state. We are to revere the cross, worship the Lord and live out our lives in faith, hope, and love as Christians.
2. Cross orflag: Which takes precedence in the lives of Christians? This much we know: we will be in deep trouble if we don't pay our taxes, and may wind up in jail if we break the laws meant to protect us and others. What of the kingdom and the church: are our Christian responsibilities optional, especially when it comes to giving of our time, talents, and treasure to the work of the kingdom?
3. Flag or cross: Are civic responsibilities, mandatory and elective, to be put on the same plane as our Christian obligations? If so, doesn't that diminish our citizenship in the kingdom? In the final analysis, doesn't the cross have to supercede the flag, because the kingdom of God embraces all nations, for God is King of Kings, and isn't the ultimate fate of all people in his hands? If so, what place does civil disobedience play in our lives?
4. Hold high the cross: Be a good citizen by paying your taxes, obeying the laws of the land, and working for the benefit of others. But hold up the cross by your thankful and loving response to God's goodness in your total stewardship, which builds up the church in the world, even if it, at times, means standing in opposition to the state and the very powers of this world when the state and its leaders fail to function in ways that are pleasing to God and beneficial to its citizens.
Isaiah 45:1, 4-6 (R); 45:1-7 (E, L) - "What a God!"
1. Wonder worker: That's what God is and always has been, from the creation of the world right up to the present time. He made and sustained his people, liberated his chosen ones from Egypt and Babylon. He delivers all people from the consequences of sin and death.
2. Mysterious and mystifying: God is mysterious, he has always kept people at a distance. He is both hidden and revealed, but no one has seen him, except in Jesus Christ. Yet God is equally mystifying, because he does things in strange ways, at times - using Cyrus to free Israel from Babylon, for example. And he uses the death of his Son, Jesus Christ, to free us from death and the grave. That's mystifying, indeed.
3. Weal and woe: God is in charge of all that happens, and rejoices in our welfare and supports us in times of sorrow and need. He is the Lord our God, mysterious and mystifying, but always concerned about us and available when we call upon him, especially in the name of Jesus Christ our Lord. Our God is unique in all the world.
4. Worship and work: That is our business as citizens of the kingdom of God.
Ruth 1:1-19a - "Return of a Refugee."
1. Refugees: That's what Elimelech, Naomi, and their two sons, Mahlon and Chilion, were when they left Bethlehem and went to live in the land of Moab. There they found welcome and a new way of life.
2. A new tragedy: Naomi's life took a turn for the worse when Elimelech, her husband, died; life in Moab became impossible when her two sons died a decade later. There was no future for her in Moab; she had to return to Bethlehem.
3. A loving daughter: That's what the daughter-in-law, Ruth, became, going all the way to Bethlehem with her. Her love mirrors the love of Jesus for his Father, which takes him on an awful journey, to the cross.
4. A new life: Naomi found a new life, which wouldn't have been hers to the same degree without Ruth's presence and love if she had returned by herself. This, too, has overtones for the Christians, who cannot know forgiveness and new life apart from Jesus Christ.
(See, also, the sermon on this text, "Round Trip to Bethlehem," in Bass, Great Stories of the Faith.)
1 Thessalonians 1:1-5a (L); 1:1-5b (R); 1:1-10 (E, C) - "From Resurrection to Parousia."
That's the spiritual journey that Paul travels with the members of the church at Thessalonika in these few little verses of his letter to them.
1. Peace: He greeted them with the pax, the peace, which is the greeting of the risen Lord to his church when it is assembled in his name. Pass the peace of the Lord!
2. Power: Through the word which Paul preached and taught to them and the Holy Spirit, they received the power to believe the good news and become children of God, members of the body of Christ. Receive the power of the Word and the Holy Spirit.
3. Profit: Their lives, which gave proof that the Lord had come to them and was working in them, proved to be profitable to the Lord and to the growth of his kingdom. They became witnesses for Christ in their community. Respond to the power in gratitude, faith, and good works, and be profitable to God, yourself, and the kingdom.
4. Parousia: The church at Thessalonika came to know the fullness of the good news. Their Lord not only forgave their sins and promised them eternal life, but he also declared that he would come again. With them, we pray: "Come, Lord Jesus! Come, quickly!"
Since this Sunday will fall on the first Sunday in November in 1990 - and it doesn't really matter whether it is celebrated as the Twenty-second Sunday after Pentecost or All Saints Sunday, or even as one of the Sundays in the annual stewardship campaign in many congregations - the eschatological framework of the church year will be obvious for those who are liturgically informed. The climax of the church year - Christ the King Sunday - is only three weeks away; on that Sunday and on into Advent, the "final things" will be put before the people of God in the liturgy, the readings, and the sermons that are delivered. In many congregations celebrating the Twenty-second Sunday after Pentecost, stewardship concerns will crowd out the celebration of All Saints Sunday, clearly dictating the choice between remembering all of the saints and the readings of this Sunday in Pentecost. Even so, the eschatological emphasis of the church year becomes more obvious and considerably stronger on this day. The life of the Lord is "on the line" in the Gospel reading, and the last things are just out of sight.
The Prayer of the Day (LBW) - The new collect is concerned with God's self-revelation to all the world in and through Jesus Christ ("in Christ you have revealed your glory among the nations"). A little play on two words - "preserve" and "persevere" - highlights the two-part petition of the prayer ("preserve the works of your mercy," and the second part continues, "that your Church throughout the world may persevere with steadfast faith in the confession of your name...."). The prayer does speak, rather directly, to the heart of the Gospel for the Day, "Render unto Caesar the things that are Caesar's, and unto God the things that are God's."
The Psalm for the Day - Psalm 96:1, 3-5, 7-10 (R); 96, or 96:1-9 (E); 96 (L) - A fitting response to God's revelation to Cyrus, and his use of the king to free Israel from its exile in Babylon, is made in this psalm. But it goes beyond Cyrus the king; it makes clear that the intention of God, as in the latter part of the first reading, is that all the world shall know that he, and only he, is God. The psalmist puts words in the mouths of all who have heard about God, his goodness, and his powerful and merciful deeds: "Sing to the Lord a new song; sing to the Lord, all the earth." All people and nations are to bless the Lord, praise his holy name, and declare him as the only God, superior to the idols of the heathens, for he is the Creator, Sustainer, and Redeemer of all that is and will come to be. The eschatological theme of Pentecost is sounded in the last verses: "Then shall all the trees of the wood shout for joy before the Lord when he comes, when he comes to judge the earth. He will judge the world with righteousness and the peoples with his truth." It is important to the theological content of the day to include these last verses in any sung or spoken rendition of the psalm.
The Psalm Prayer (LBW)
Lord Jesus, the incarnate Word, when you consented to dwell with us, the heavens were glad and the earth rejoiced. In hope and love we await your return. Help us to proclaim your glory to those who do not know you, until the whole earth sings a new song to you and the Father and the Holy Spirit, one God, now and forever.
Psalm 146 (C) - Naomi would hardly have been singing this song when she set out for Bethlehem after the death of her husband and her two sons in a little more than a decade of residence in Moab. Though her plight might have led her to feel sorry for herself, her trust in her God might have led her to thoughts such as these. Verse 6b speaks of God's blessing to the Israelites, because he gave "food to those who hunger." And, later, verse 8b adds, "he sustains the orphan and widow," which speaks to the situation of Naomi and her two Moabite daughters-in-law.
The readings:
Isaiah 45:1, 4-6 (R); 45:1-7 (E, L)
That God moves in mysterious ways to accomplish his will is borne out in this reading, in which he reveals himself to the Persian, King Cyrus, for the purpose of enlisting him in his cause of liberating his people from their exile in Babylon. He uses a heathen ruler "for the sake of my servant Jacob, and Israel my chosen." But God's revelation is also for Persia's sake and for the blessing and benefit of all people, because God, who made the heavens and the earth, still has the whole world in his hands: "I am the Lord, who do all these things." In this respect, the first reading looks to the Gospel for the Day and Jesus' answer to the religious leaders when he was asked about paying taxes ("Give to Casesar the things that are Caesar's, and to God the things that are God's"), as well as to the Thessalonian congregation which, as next week's reading indicates, had become citizens of the kingdom while they were still citizens of Greece and under Roman rule.
Ruth 1:1-19a (C)
This is the tragic tale of a refugee couple and their two sons, who leave Bethlehem for the land of Moab in time of famine, only to have the father die soon after their arrival in Moab, followed in about ten years by the deaths of the two sons. Naomi, left a widow with two Moabite daughters-in-law, the widows of her sons, as her only relatives in that strange land, decided to return to Bethlehem, when she heard that God had reversed the famine so that there was enough food again. The tragedy is alleviated when Ruth, who with Orpah was urged to stay with her people, begged her mother-in-law to take her with her, voicing her love in that beautiful speech: "Entreat me not to leave you or to return from following you; for where you go I will go, and where you lodge I will lodge; your people will be my people, and your God my God...." After Orpah goes back to her family and Naomi and Ruth arrive in Bethlehem, the story becomes more complicated, replete with intrigue, scheming, and even the hint of seduction, but in this reading it is the lovely twist to a tragic story that occupies our attention. (This reading finds a place in the lections for the Twenty-first Sun-day after Pentecost, Series C, of the Episcopal and Lutheran lectionaries.)
1 Thessalonians 1:1-5a (L); 1:1-5b (R); 1:1-10 (E, C)
The letter to the church at Thessalonika is probably, according to most scholars, Paul's first epistle and the first book of the New Testament to be written, probably at Corinth, about A.D. 50, and sent back to the young congregation after Paul received a first-hand report from Timothy about the state of that community of Christians. Paul assures them that he remembers them regularly in his prayers, thanking God for them and asking the Lord to support the steadfastness of their faith, hope, and love "in our Lord Jesus Christ." He wants them to know that God has chosen them, not only in word, "but also in power and in the Holy Spirit and with full conviction." It would seem, from this introduction to his letter, that the church at Thessalonika had gotten off to a good start and is flourishing in the faith. This letter, as the Ruth story, gets more complicated as it unfolds.
Matthew 22:15-21
The plot to get rid of Jesus, even if it means putting him to death, continues to thicken in this pericope that Matthew has included in the events of what we call Holy Week. The religious leaders, scribes and Pharisees, will not give up their attack on Jesus, shameless people that they were, but continue to harrass him verbally so as to trap him in his own words. For one thing, they were testing Jesus about his orthodoxy when they asked the question about paying taxes to Caesar, and, on the other hand, some scholars suggest that they might have been attempting to settle a question among themselves about what constituted genuine orthodoxy and who were truly God's people. Once again, Jesus outsmarts them, asking them for a coin, looking at it, then questioning, "Whose image is this (on the coin)." To their answer, "Caesar's," he makes the "two kingdom" reply, "Render to Caesar the things that are Caesar's, and to God the things that are God's." Clearly, Christians are to be subjects of the state, obeying its laws and honoring its leaders, but they are also citizens of the kingdom of God, and they owe him their highest loyalty. Christians are relearning, of late, the importance of differentiating between - and acting upon, sometimes in civil disobedience - these two citizensliips.
Sermon suggestions:
Matthew 22:15-21 - "Dual Citizenship."
Christians, as well as Jews, have dual citizenship; they are citizens of the state in which they were born and reside, and they are subjects of the kingdom of God. The question is, simply put, "Which citizenship should have priority in our lives?" The answer that Jesus gave suggests that citizens have responsibilities to both; he didn't really, in this instance, settle the question in a manner that really pleased the Pharisees; he simply told them that they have responsibilities, which they must face and meet, to the state and to the kingdom of God. Christians must pay their taxes and be good citizens, and - from the standpoint of Christian stewardship, if one so interprets Jesus' "(render) to God the things that are God's" - give the proper measures of time, talents, and treasures to the business of God's kingdom.
The matter of dual citizenship in the modern world took a new and different twist in the elections in Israel at the end of October, 1988. The Likud party, orthodox Jews, and fundamentalists, according to one Israeli citizen, gained a majority in the Hebrew parliament. Some Jews in Jerusalem, obviously from other parties and resentful of how the Likud gained so much power, said:
Thousands of Americans (Jews) hold dual citizenship in the United States and in Israel. Many, if not most of them, made the trip from the United States to Israel in the last week, simply to vote in the election; after they voted, they went back to America. This was the reason that the Likud was elected.
The resentment raised the fear that the ultra-conservative Likud theologians would impose their beliefs and their rigid obedience of the Torah upon the citizens who really live in Israel, suggesting that there will be real trouble if this happens. Civil disobedience in Israel may break new ground should the Likud get anything resembling total control of the government. A couple of weeks after the election, the Likud sprang a surprise upon Jews all over the world, threatening to expel all persons, especially converts, from Judaism who had not become Jews under Orthodox rules and regulations. The outcome of this threat remains in the future.
1. Flag and cross: These symbols announce our dual citizenship in the United States of America and in the kingdom of God. We are to honor the flag and what it stands for by obeying the laws, paying our taxes, and participating in the good things done by the state. We are to revere the cross, worship the Lord and live out our lives in faith, hope, and love as Christians.
2. Cross orflag: Which takes precedence in the lives of Christians? This much we know: we will be in deep trouble if we don't pay our taxes, and may wind up in jail if we break the laws meant to protect us and others. What of the kingdom and the church: are our Christian responsibilities optional, especially when it comes to giving of our time, talents, and treasure to the work of the kingdom?
3. Flag or cross: Are civic responsibilities, mandatory and elective, to be put on the same plane as our Christian obligations? If so, doesn't that diminish our citizenship in the kingdom? In the final analysis, doesn't the cross have to supercede the flag, because the kingdom of God embraces all nations, for God is King of Kings, and isn't the ultimate fate of all people in his hands? If so, what place does civil disobedience play in our lives?
4. Hold high the cross: Be a good citizen by paying your taxes, obeying the laws of the land, and working for the benefit of others. But hold up the cross by your thankful and loving response to God's goodness in your total stewardship, which builds up the church in the world, even if it, at times, means standing in opposition to the state and the very powers of this world when the state and its leaders fail to function in ways that are pleasing to God and beneficial to its citizens.
Isaiah 45:1, 4-6 (R); 45:1-7 (E, L) - "What a God!"
1. Wonder worker: That's what God is and always has been, from the creation of the world right up to the present time. He made and sustained his people, liberated his chosen ones from Egypt and Babylon. He delivers all people from the consequences of sin and death.
2. Mysterious and mystifying: God is mysterious, he has always kept people at a distance. He is both hidden and revealed, but no one has seen him, except in Jesus Christ. Yet God is equally mystifying, because he does things in strange ways, at times - using Cyrus to free Israel from Babylon, for example. And he uses the death of his Son, Jesus Christ, to free us from death and the grave. That's mystifying, indeed.
3. Weal and woe: God is in charge of all that happens, and rejoices in our welfare and supports us in times of sorrow and need. He is the Lord our God, mysterious and mystifying, but always concerned about us and available when we call upon him, especially in the name of Jesus Christ our Lord. Our God is unique in all the world.
4. Worship and work: That is our business as citizens of the kingdom of God.
Ruth 1:1-19a - "Return of a Refugee."
1. Refugees: That's what Elimelech, Naomi, and their two sons, Mahlon and Chilion, were when they left Bethlehem and went to live in the land of Moab. There they found welcome and a new way of life.
2. A new tragedy: Naomi's life took a turn for the worse when Elimelech, her husband, died; life in Moab became impossible when her two sons died a decade later. There was no future for her in Moab; she had to return to Bethlehem.
3. A loving daughter: That's what the daughter-in-law, Ruth, became, going all the way to Bethlehem with her. Her love mirrors the love of Jesus for his Father, which takes him on an awful journey, to the cross.
4. A new life: Naomi found a new life, which wouldn't have been hers to the same degree without Ruth's presence and love if she had returned by herself. This, too, has overtones for the Christians, who cannot know forgiveness and new life apart from Jesus Christ.
(See, also, the sermon on this text, "Round Trip to Bethlehem," in Bass, Great Stories of the Faith.)
1 Thessalonians 1:1-5a (L); 1:1-5b (R); 1:1-10 (E, C) - "From Resurrection to Parousia."
That's the spiritual journey that Paul travels with the members of the church at Thessalonika in these few little verses of his letter to them.
1. Peace: He greeted them with the pax, the peace, which is the greeting of the risen Lord to his church when it is assembled in his name. Pass the peace of the Lord!
2. Power: Through the word which Paul preached and taught to them and the Holy Spirit, they received the power to believe the good news and become children of God, members of the body of Christ. Receive the power of the Word and the Holy Spirit.
3. Profit: Their lives, which gave proof that the Lord had come to them and was working in them, proved to be profitable to the Lord and to the growth of his kingdom. They became witnesses for Christ in their community. Respond to the power in gratitude, faith, and good works, and be profitable to God, yourself, and the kingdom.
4. Parousia: The church at Thessalonika came to know the fullness of the good news. Their Lord not only forgave their sins and promised them eternal life, but he also declared that he would come again. With them, we pray: "Come, Lord Jesus! Come, quickly!"
