Proper 24
Preaching
Lectionary Preaching Workbook
Series III, Cycle C
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The Church Year Theological Clue
The last three Sundays of the church year in the Lutheran lectionary focus on the "last things" - eschatology - as well as the end of the church year. In 1992, for example, this is the first of those three Sundays, but on two of those Sundays, the eschatological note will not be heard clearly in the readings for the day in churches using these lectionaries. In other Cycle C years, this will change depending on the calendar. The lectionary of the worship book of the Lutheran Church-Missouri Synod, differs from these in that it follows an older Lutheran practice and mandates the annual use of three special readings for the last three Sundays of Pentecost. This means that the "last things" readings for the Twenty-sixth, Twenty-seventh, and the Last Sunday after Pentecost (Christ the King) - not those for the Twenty-second and Twenty-third (Christ the King lections would be read in all churches) - would be read and, generally, provide the basis for the sermons that would be preached. The "last things" theme has to wait until Christ the King Sunday and Advent in most of the Roman Catholic, Episcopal, Lutheran, and Common lectionary churches this year.
In actuality, of course, every Sunday of the church year has a built-in eschatological motif, part of the kerygma, promising that the risen Lord will return at the end of time. Some of the eucharistic prayers include a response by the people, "Christ has died. Christ is risen. Christ will come again," as the promise, and proclamation, of the parousia when the people gather at the table of the Lord. The Gospel for the Day for the Twenty-second Sunday after Pentecost, in the Roman Catholic and Common lectionaries, however, includes the latter half of verse 8, which raises the "problem" of the parousia: "Nevertheless, when the Son of Man comes, will he find faith on earth?" This much should be clear to the preachers: On the last Sundays in Pentecost, the parousia is clearly the intended context of the worship and preaching that occur in the various Christian churches, regardless of the specific assigned gospels. The approaching end of the church year gives an eschatological signal to all worship leaders and preachers, reminding them of Jesus' promise to return at the end of time.
The Prayer Of The Day
The Prayers of the Day in the Episcopal and Lutheran worship books are identical, except for the longer ending of the Episcopal collect: "Almighty and everlasting God, in Christ you revealed your glory among the nations. Preserve the works of your mercy, that your church throughout the world may persevere with steadfast faith in the confession of your name; through Jesus Christ our Lord (who lives and reigns with you and the Holy Spirit, one God for ever and ever. Amen)".
The classic collect for the Twenty-third Sunday after Pentecost is more compatible with the emphasis on the prayer/plea in the Luke 18 Gospel for the Day: "O God, our refuge and strength, who art the author of all godliness: Be ready, we beseech thee, to hear the devout prayers of thy church; and grant that those things which we ask faithfully, we may obtain effectually; through thy Son, Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen."
The contrast between those two prayers, in the context of the theology of the church year and the thrust of the Gospel for the Day suggests, again, the need for three sets of Prayers of the Day for most Sundays of the year.
The Psalm Of The Day
Psalm 121 (RC, E, L) - This first of the Pilgrimage Psalms of the Israelites is loved by Christians, as well, and is - par excellence - a song of ultimate trust in God, the creator and redeemer of the world. Scripture and experience teach us that God watches over his people and his church, encouraging, upholding, and preserving those who belong to him forever. The psalm points the churches at worship to prayer in the context of the Gospel for the Day, in the knowledge that the Lord God is trustworthy and dependable and ready and able to respond to the prayers of those who call upon him in true faith.
Psalm prayer (LBW) - "Lord Jesus, you have prepared a quiet place for us in your Father's eternal home. Watch over our welfare on this perilous journey, shade us from the burning heat of the day, and keep our lives free of evil now and forever."
The Readings
Exodus 17:8-13 (RC) - Just why this reading was selected for this Sunday is difficult to understand; it not only seems to have no real connection with the other readings and the themes of the year and this Sunday, and it has little in it to commend itself for reading, let alone preaching, in public worship. It is the story of the battle of Joshua and Israel with Amalek and his forces. The tide of battle went according to the position of Moses' hands as he stood on top of a hill at Rephidim; when his hands were up, Joshua was winning, but when his hands were lowered, Amalek gained the advantage. When his arms became tired, they had to be held up by Aaron and Hur as he sat upon a stone; the result was that Israel defeated Amalek - mowed them down "with the edge of his (Joshua's) sword." Only fanciful exegesis finds a connection to the gospel - God's people get tired of praying to him for help - or the other readings.
Genesis 32:3-8; 22-30 (E); 32:22-30 (L) - Here is the familiar story of the all-night wrestling match that took place at the Jabbok between Jacob and "a man." When the "man" failed to overcome Jacob, he had to touch his thigh and dislocate his leg, but he still did not win. At dawn, he told Jacob that because he had not been able to overcome him, his name from then on would be Israel. Jacob asked his name, but did not get it, so he named the place Peniel, because he believed that he had "seen God face to face" and, somehow, survived the experience. The reading in The Book Of Common Prayer establishes the context of this happening as part of Jacob's reaction, flight, and plan on hearing that Esau was coming after him with 400 men. He continued the journey, limping, and knowing that he would soon encounter Esau and, quite possibly, death at his hand. But, when they met, the story had a happy ending for Jacob and his family; Esau embraced him, instead of killing him, the brother who had stolen his birthright.
Habakkuk 1:1-3; 2:1-4 (C) - The other three lectionaries appointed this reading, although the Episcopal selection differs from the Roman Catholic and the Lutheran versification, for the Twentieth Sunday after Pentecost, Year/Cycle C. Commentary and sermon suggestions may be located in the material for that Sunday.
2 Timothy 3:14--4:2 (RC); 3:14--4:5 (E, L, C) - It is most likely that "Paul" was referring to Timothy's study and knowledge of the Old Testament in this reading, because the New Testament canon had not yet taken shape. But he was clearly referring to the gospel of Jesus Christ, which he expected Timothy to preach to the people. Most ordination services call for the pastor to pray regularly and to study the Bible every day. In my church, it is the duty of parents/sponsors of babies who are baptized to teach children to read the Bible: "... you should place in their hands the Holy Scriptures and provide for their instruction in the Christian faith ..." (adding "that, living in the covenant of their baptism and in communion with the church, they may lead godly lives until the day of Jesus Christ.") The Scriptures are for all of the people, not simply for the preachers and sermon preparation; the preacher's task is to "open up" the Scriptures for the enlightenment and edification of all believers. So preaching is crucial to the faith of the people, especially when other "voices" call to them and try to divert their attention from God and his things.
Luke 18:1-8a (E, L); 18:1-8 (RC, C) - On face value, this gospel reading is an exhortation to pray persistently to God for whatever one needs, because God responds to those who are faithful in prayer. It almost appears, from the parable of the woman and the judge, that God, the judge, can be worn down and will finally hear the petitions of those who do not "lose heart" in their prayers to the Lord. Any such interpretation would be unworthy of God and certainly, not in the context of what Jesus was saying. He instructed the disciples to pray to God because God loves his own and will not abandon his people, his church, in times of trouble. He hears their prayers and responds to them "speedily." Verse 8b, "Nevertheless, when the Son of Man comes, will he find faith on earth?", establishes an eschatological context to Jesus' teaching and the parable and the prayer and worship life of the Holy Catholic Church. This makes it clear that God cannot be "worn down" by prayer and petition, and that he answers prayer and acts according to his own plan and in his own time. God is the central figure in the parable; he always was and always will be for his people in their prayers.
Sermon Suggestions, Synopses, Sketches, Stories
Luke 18:1-8a (E, L); 18:1-8 (RC, C) - "The Responsive Judge." As I read and study this pericope, I do so in the context of my grandfather's regular reading of the Bible and his persistence in prayer. I am finally able to say that my Bible is almost in the same shape as his (last) personal copy of the Scriptures; it is just about worn out. But before I can become proud of the sad condition that my Bible is in from study and work, I have to remind myself that my grandfather's was a leather-bound, gold-edged version of the Bible, while my nearly worn out Bible is a paperback edition of the RSV of the Scriptures. When it comes to prayer life, and persistence in prayer, I know that I have nothing to be proud of; my prayer life doesn't begin to compare with his, as I knew it to be. I don't think he missed a day until his death without reading the Bible and raising his prayers to the very throne of God. I remember overhearing his personal "kyrie" - "Lord, have mercy" - to which he added, consistently and persistently, "and take me home." He was confident that God would finally answer his prayer, and this gave voice to his faith and his devotional life.
1. God always answers prayer, and that is why we can pray to him confidently, persistently. That's the way it always has been, and the way it is supposed to be today and until the end time.
2. But people today are not so certain about the existence of God and/or the ability of God to respond to prayer and do anything about the human predicament in today's world. Does it do any good to pray to God - if there really is a God? Ellen Goodman wrote an editorial column for the Boston Globe in July, 1990, "Ranking Prayer and Penicillin." It had to do with the conviction of four Christian Science families who were convicted of man-slaughter when their children died instead of being healed by their prayers to God. She wrote about one case in particular, that of David and Ginger Twitchell, who were convicted of "reckless and wanton" conduct and involuntary manslaughter, because God did not answer their prayers and heal their son, Robyn; he died "of a simple, curable (by surgery) bowel obstruction." She says, "But at bottom, this case, like the other three, stirs up the old debate between science and religion. They are stories about adults who followed their faith and the children who died for what their parents believed." She adds, "We cannot equate a church practitioner with a surgeon any more than we can equate the story of creation with the theory of evolution." If one can't pray with confidence in such situations, and if God doesn't respond to such prayers, does prayer have an efficacy today?
3. Jesus believed that it did, although he seems almost to have wavered a bit when he cried out on the cross, according to Mark and Matthew, "My God, my God, why have you forsaken me?" Because God does not forsake his people, but will answer their prayers, he was able to die with a prayer on his lips, "Father, into thy hands I commit my spirit," fully believing that God would vindicate him in resurrection from the dead. God does have power even to raise the dead, let alone heal our diseases and support our spirits as long as we live! He is real and he is good and gracious. Jesus has taught us that dramatically!
4. So even if, and/or when "the sky is falling," Jesus calls on us to pray persistently not to wear God down and get what we want from him, but to stay in communication with him and make contact continually with the One who sustains us in life and the only One who can save our souls.
Exodus 17:8-13 (RC) - At the reaction - almost advice - of various exegetes to this passage in this liturgical context, I would bypass this pericope in my preaching ministry. One would have to manipulate it too much and twist it into a message that would be questionable from an exegetical and evangelical perspective, despite the fact that "Early Christian iconography likened Moses' upraised hands, supported by Aaron and Hur, to the position of the hands of the eucharistic celebrant as Orans," according to the New Testament/liturgical scholar, Gerard Sloyan.
Genesis 32:3-8, 22:20 (E); 32:22-30 (L) - "Moral Victory. " - Recently I heard a commentator talking about one of John L. Sullivan's boxing matches; he won it in the 76th round - knocking out his opponent. The wrestling match between Jacob and the "man" went on longer than 76 rounds; it lasted all night and was, in that respect, some kind of a world-class wrestling match. But neither Jacob or the "man" won; it was a draw, purely but not so simply. It belongs in the Guiness Book of Records!
1. Jacob, in wrestling to a draw, won a sort of moral victory. Despite the fact that his thigh was injured, he kept on wrestling until the dawn, and the "man" gave him a new name, the name of God's people, Israel.
2. And for his part, Jacob was convinced that he had been wrestling with God; that, at the break of day, he had actually seen "the face of God" and lived to tell about it! Imagine that!
3. That's why he had to give a name to the spot where God blessed his persistence, even at a time when he needed his rest to outwit, or escape from, Esau.
4. There's a lesson in all of this about being faithful in one's dependence upon God and in struggling with God in prayer and devotion. He knows us by name, loves us, and can be depended upon even in the face of death.
Habakkuk 1:1-2; 2:1-4 (C) - See the sermon suggestions for the Twentieth Sunday after
Pentecost.
2 Timothy 3:14--4:2 (RC); 2 Timothy 3:14--4:5 (E, L, C); "The Written Word."
1. The Bible as God's storybook is the source and the beginning of our faith.
2. The Bible instructs us so that our faith in God might become mature and complete.
3. The role of the pastor is to interpret the Bible for the benefit of the people of God, to encourage them to read the Scriptures and learn for themselves.
4. People and pastors together grow in faith and understanding - and Christ-like ministry - when the Word is read and preached faithfully.
The Church Year Theological Clue
The last three Sundays of the church year in the Lutheran lectionary focus on the "last things" - eschatology - as well as the end of the church year. In 1992, for example, this is the first of those three Sundays, but on two of those Sundays, the eschatological note will not be heard clearly in the readings for the day in churches using these lectionaries. In other Cycle C years, this will change depending on the calendar. The lectionary of the worship book of the Lutheran Church-Missouri Synod, differs from these in that it follows an older Lutheran practice and mandates the annual use of three special readings for the last three Sundays of Pentecost. This means that the "last things" readings for the Twenty-sixth, Twenty-seventh, and the Last Sunday after Pentecost (Christ the King) - not those for the Twenty-second and Twenty-third (Christ the King lections would be read in all churches) - would be read and, generally, provide the basis for the sermons that would be preached. The "last things" theme has to wait until Christ the King Sunday and Advent in most of the Roman Catholic, Episcopal, Lutheran, and Common lectionary churches this year.
In actuality, of course, every Sunday of the church year has a built-in eschatological motif, part of the kerygma, promising that the risen Lord will return at the end of time. Some of the eucharistic prayers include a response by the people, "Christ has died. Christ is risen. Christ will come again," as the promise, and proclamation, of the parousia when the people gather at the table of the Lord. The Gospel for the Day for the Twenty-second Sunday after Pentecost, in the Roman Catholic and Common lectionaries, however, includes the latter half of verse 8, which raises the "problem" of the parousia: "Nevertheless, when the Son of Man comes, will he find faith on earth?" This much should be clear to the preachers: On the last Sundays in Pentecost, the parousia is clearly the intended context of the worship and preaching that occur in the various Christian churches, regardless of the specific assigned gospels. The approaching end of the church year gives an eschatological signal to all worship leaders and preachers, reminding them of Jesus' promise to return at the end of time.
The Prayer Of The Day
The Prayers of the Day in the Episcopal and Lutheran worship books are identical, except for the longer ending of the Episcopal collect: "Almighty and everlasting God, in Christ you revealed your glory among the nations. Preserve the works of your mercy, that your church throughout the world may persevere with steadfast faith in the confession of your name; through Jesus Christ our Lord (who lives and reigns with you and the Holy Spirit, one God for ever and ever. Amen)".
The classic collect for the Twenty-third Sunday after Pentecost is more compatible with the emphasis on the prayer/plea in the Luke 18 Gospel for the Day: "O God, our refuge and strength, who art the author of all godliness: Be ready, we beseech thee, to hear the devout prayers of thy church; and grant that those things which we ask faithfully, we may obtain effectually; through thy Son, Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen."
The contrast between those two prayers, in the context of the theology of the church year and the thrust of the Gospel for the Day suggests, again, the need for three sets of Prayers of the Day for most Sundays of the year.
The Psalm Of The Day
Psalm 121 (RC, E, L) - This first of the Pilgrimage Psalms of the Israelites is loved by Christians, as well, and is - par excellence - a song of ultimate trust in God, the creator and redeemer of the world. Scripture and experience teach us that God watches over his people and his church, encouraging, upholding, and preserving those who belong to him forever. The psalm points the churches at worship to prayer in the context of the Gospel for the Day, in the knowledge that the Lord God is trustworthy and dependable and ready and able to respond to the prayers of those who call upon him in true faith.
Psalm prayer (LBW) - "Lord Jesus, you have prepared a quiet place for us in your Father's eternal home. Watch over our welfare on this perilous journey, shade us from the burning heat of the day, and keep our lives free of evil now and forever."
The Readings
Exodus 17:8-13 (RC) - Just why this reading was selected for this Sunday is difficult to understand; it not only seems to have no real connection with the other readings and the themes of the year and this Sunday, and it has little in it to commend itself for reading, let alone preaching, in public worship. It is the story of the battle of Joshua and Israel with Amalek and his forces. The tide of battle went according to the position of Moses' hands as he stood on top of a hill at Rephidim; when his hands were up, Joshua was winning, but when his hands were lowered, Amalek gained the advantage. When his arms became tired, they had to be held up by Aaron and Hur as he sat upon a stone; the result was that Israel defeated Amalek - mowed them down "with the edge of his (Joshua's) sword." Only fanciful exegesis finds a connection to the gospel - God's people get tired of praying to him for help - or the other readings.
Genesis 32:3-8; 22-30 (E); 32:22-30 (L) - Here is the familiar story of the all-night wrestling match that took place at the Jabbok between Jacob and "a man." When the "man" failed to overcome Jacob, he had to touch his thigh and dislocate his leg, but he still did not win. At dawn, he told Jacob that because he had not been able to overcome him, his name from then on would be Israel. Jacob asked his name, but did not get it, so he named the place Peniel, because he believed that he had "seen God face to face" and, somehow, survived the experience. The reading in The Book Of Common Prayer establishes the context of this happening as part of Jacob's reaction, flight, and plan on hearing that Esau was coming after him with 400 men. He continued the journey, limping, and knowing that he would soon encounter Esau and, quite possibly, death at his hand. But, when they met, the story had a happy ending for Jacob and his family; Esau embraced him, instead of killing him, the brother who had stolen his birthright.
Habakkuk 1:1-3; 2:1-4 (C) - The other three lectionaries appointed this reading, although the Episcopal selection differs from the Roman Catholic and the Lutheran versification, for the Twentieth Sunday after Pentecost, Year/Cycle C. Commentary and sermon suggestions may be located in the material for that Sunday.
2 Timothy 3:14--4:2 (RC); 3:14--4:5 (E, L, C) - It is most likely that "Paul" was referring to Timothy's study and knowledge of the Old Testament in this reading, because the New Testament canon had not yet taken shape. But he was clearly referring to the gospel of Jesus Christ, which he expected Timothy to preach to the people. Most ordination services call for the pastor to pray regularly and to study the Bible every day. In my church, it is the duty of parents/sponsors of babies who are baptized to teach children to read the Bible: "... you should place in their hands the Holy Scriptures and provide for their instruction in the Christian faith ..." (adding "that, living in the covenant of their baptism and in communion with the church, they may lead godly lives until the day of Jesus Christ.") The Scriptures are for all of the people, not simply for the preachers and sermon preparation; the preacher's task is to "open up" the Scriptures for the enlightenment and edification of all believers. So preaching is crucial to the faith of the people, especially when other "voices" call to them and try to divert their attention from God and his things.
Luke 18:1-8a (E, L); 18:1-8 (RC, C) - On face value, this gospel reading is an exhortation to pray persistently to God for whatever one needs, because God responds to those who are faithful in prayer. It almost appears, from the parable of the woman and the judge, that God, the judge, can be worn down and will finally hear the petitions of those who do not "lose heart" in their prayers to the Lord. Any such interpretation would be unworthy of God and certainly, not in the context of what Jesus was saying. He instructed the disciples to pray to God because God loves his own and will not abandon his people, his church, in times of trouble. He hears their prayers and responds to them "speedily." Verse 8b, "Nevertheless, when the Son of Man comes, will he find faith on earth?", establishes an eschatological context to Jesus' teaching and the parable and the prayer and worship life of the Holy Catholic Church. This makes it clear that God cannot be "worn down" by prayer and petition, and that he answers prayer and acts according to his own plan and in his own time. God is the central figure in the parable; he always was and always will be for his people in their prayers.
Sermon Suggestions, Synopses, Sketches, Stories
Luke 18:1-8a (E, L); 18:1-8 (RC, C) - "The Responsive Judge." As I read and study this pericope, I do so in the context of my grandfather's regular reading of the Bible and his persistence in prayer. I am finally able to say that my Bible is almost in the same shape as his (last) personal copy of the Scriptures; it is just about worn out. But before I can become proud of the sad condition that my Bible is in from study and work, I have to remind myself that my grandfather's was a leather-bound, gold-edged version of the Bible, while my nearly worn out Bible is a paperback edition of the RSV of the Scriptures. When it comes to prayer life, and persistence in prayer, I know that I have nothing to be proud of; my prayer life doesn't begin to compare with his, as I knew it to be. I don't think he missed a day until his death without reading the Bible and raising his prayers to the very throne of God. I remember overhearing his personal "kyrie" - "Lord, have mercy" - to which he added, consistently and persistently, "and take me home." He was confident that God would finally answer his prayer, and this gave voice to his faith and his devotional life.
1. God always answers prayer, and that is why we can pray to him confidently, persistently. That's the way it always has been, and the way it is supposed to be today and until the end time.
2. But people today are not so certain about the existence of God and/or the ability of God to respond to prayer and do anything about the human predicament in today's world. Does it do any good to pray to God - if there really is a God? Ellen Goodman wrote an editorial column for the Boston Globe in July, 1990, "Ranking Prayer and Penicillin." It had to do with the conviction of four Christian Science families who were convicted of man-slaughter when their children died instead of being healed by their prayers to God. She wrote about one case in particular, that of David and Ginger Twitchell, who were convicted of "reckless and wanton" conduct and involuntary manslaughter, because God did not answer their prayers and heal their son, Robyn; he died "of a simple, curable (by surgery) bowel obstruction." She says, "But at bottom, this case, like the other three, stirs up the old debate between science and religion. They are stories about adults who followed their faith and the children who died for what their parents believed." She adds, "We cannot equate a church practitioner with a surgeon any more than we can equate the story of creation with the theory of evolution." If one can't pray with confidence in such situations, and if God doesn't respond to such prayers, does prayer have an efficacy today?
3. Jesus believed that it did, although he seems almost to have wavered a bit when he cried out on the cross, according to Mark and Matthew, "My God, my God, why have you forsaken me?" Because God does not forsake his people, but will answer their prayers, he was able to die with a prayer on his lips, "Father, into thy hands I commit my spirit," fully believing that God would vindicate him in resurrection from the dead. God does have power even to raise the dead, let alone heal our diseases and support our spirits as long as we live! He is real and he is good and gracious. Jesus has taught us that dramatically!
4. So even if, and/or when "the sky is falling," Jesus calls on us to pray persistently not to wear God down and get what we want from him, but to stay in communication with him and make contact continually with the One who sustains us in life and the only One who can save our souls.
Exodus 17:8-13 (RC) - At the reaction - almost advice - of various exegetes to this passage in this liturgical context, I would bypass this pericope in my preaching ministry. One would have to manipulate it too much and twist it into a message that would be questionable from an exegetical and evangelical perspective, despite the fact that "Early Christian iconography likened Moses' upraised hands, supported by Aaron and Hur, to the position of the hands of the eucharistic celebrant as Orans," according to the New Testament/liturgical scholar, Gerard Sloyan.
Genesis 32:3-8, 22:20 (E); 32:22-30 (L) - "Moral Victory. " - Recently I heard a commentator talking about one of John L. Sullivan's boxing matches; he won it in the 76th round - knocking out his opponent. The wrestling match between Jacob and the "man" went on longer than 76 rounds; it lasted all night and was, in that respect, some kind of a world-class wrestling match. But neither Jacob or the "man" won; it was a draw, purely but not so simply. It belongs in the Guiness Book of Records!
1. Jacob, in wrestling to a draw, won a sort of moral victory. Despite the fact that his thigh was injured, he kept on wrestling until the dawn, and the "man" gave him a new name, the name of God's people, Israel.
2. And for his part, Jacob was convinced that he had been wrestling with God; that, at the break of day, he had actually seen "the face of God" and lived to tell about it! Imagine that!
3. That's why he had to give a name to the spot where God blessed his persistence, even at a time when he needed his rest to outwit, or escape from, Esau.
4. There's a lesson in all of this about being faithful in one's dependence upon God and in struggling with God in prayer and devotion. He knows us by name, loves us, and can be depended upon even in the face of death.
Habakkuk 1:1-2; 2:1-4 (C) - See the sermon suggestions for the Twentieth Sunday after
Pentecost.
2 Timothy 3:14--4:2 (RC); 2 Timothy 3:14--4:5 (E, L, C); "The Written Word."
1. The Bible as God's storybook is the source and the beginning of our faith.
2. The Bible instructs us so that our faith in God might become mature and complete.
3. The role of the pastor is to interpret the Bible for the benefit of the people of God, to encourage them to read the Scriptures and learn for themselves.
4. People and pastors together grow in faith and understanding - and Christ-like ministry - when the Word is read and preached faithfully.
