Our Paradoxical King – 20 November 2016 – The Reign of Christ Sunday/ Proper 29

Of all the festivals of the church, has not this one come the latest and borne the most diametric images—among them the royalty of a king/the humiliation of a cross, the brutal mockery/the truth of the “King of the Jews” sign, the reverence due an earthly king/the torture of this divine king, the power of an earthly king/the submission of this divine king, an earthly king ruling people/the divine king giving his life for them? Do these contradictory images not personify the kingdom of God? Even if our culture did understand the concept of kingship, would not this one turn everything on its head? – Robin K. Brown

Luke 23:33-43

As we contemporary Christians clamor for more political control, celebrate our increased economic successes, and master the skills of big business, one wonders whether we are still able to see what the condemned criminal on Golgotha could see: the kingship of Jesus, the crucified one. Has our vision been blurred by our intoxication with worldly forms of power? Which kingdom finally claims our allegiance?. . . .

Luke's beatitudes promise the kingdom to the poor, the hungry, those who weep, those who are hated, reviled and defamed. In what ways do we resemble these blessed of God? How do our power struggles in both church and culture reflect the cruciform values of the kingdom of Christ?

The church urgently needs to recover a vision of the kingdom of God that can be only clearly seen from the angle of the cross. From this place alone will we be able to hear Jesus say to us, as he did to that dying criminal, “you will be with me in Paradise.”  – Michael A. Van Horn

Jeremiah 23:1-6

When the president of the United States enters the House chamber to deliver [the]  State of the Union address, all present, regardless of their party, stand and applaud. Though many will disagree with some or all of the president's statements, this initial applause is a recognition of the office of president that goes beyond the current incumbent in the office.

In modern times, the church has been blessed to have popes who were holy and moral men. Yet in ages past, even when the . . . bishop of Rome was a far less worthy man, Catholics would still address him as “Your Holiness.” Again this is a recognition of the office of the papacy, not a statement that the individual pope was in fact holy. . . .  – Joseph McHugh

Colossians 1:11-20

Jeremiah . . . [turns] our attention to the awaited messianic king. The gospel reading shows us the crucified Jesus ushering in the climax of salvation history, the reconciliation of all men and women in him.

This hymn of praise acknowledges all that Christ the King has done to establish the kingdom of God, of which, by the shedding of his blood, we are privileged to be part. Jesus is the image of the invisible God and the firstborn of all creation. All things find their fulfillment in him. By our baptism we have been incorporated into Christ the King; we have become a holy nation and a royal people. – Joseph McHugh

Robin K. Brown, a Lutheran pastor, is the Associate Director, ELCA World Hunger and Disaster Appeal at the ELCA headquarters in Chicago.

Joseph McHugh is a freelance writer from New Jersey, and a former weekly newspaper columnist writing on lectionary readings whose writing includes a revision of Rev. Melvin L Farrell’s Getting to Know the Bible (ACTA Publications, 2003).

Michael A. Van Horn, an Evangelical Covenant pastor, served Trinity Church of Livonia, Michigan, for ten years and is now a missionary with the Rock of Ages Ministries, Cleveland, Tennessee.

Homily Service 40, no. 12 (2007): 58-68.

Only One Thing – 17 July 2016 – 9th Sunday after Pentecost/ Lectionary 16/ Proper 11

Jesus tells us, “there is need of only one thing.” Find for this Sunday the one thing in each of the texts that helps us to know what Jesus means. That one thing is the gospel. How is it expressed?

Luke 10:38-42

The expression translated in our text as “Mary has chosen the better part” is probably better translated as “Mary has chosen the better portion.” Jesus is making a pun here. He means that Mary is consuming the only truly necessary food: she is feeding her mind and spirit as one of his students. . . And he's gently inviting Martha to sit down to the feast as well.

Contemporary society is full of Marthas. I am constantly amazed at the sheer busyness of many women's lives, especially those who have children—and of the busyness of their children's lives as well. . . . There is no time to be together as a family, nor, for the individual family members, any time to stop, to rest, or to be refreshed. Everyone is frantic—and exhausted.

. . . Who among us would want to have missed a chance to sit at Jesus' feet because they were out in the kitchen rattling pots and pans, or running the kids to soccer practice, or out in the driveway hosing off the car? This does not mean that it's okay to sit there being a couch potato when someone else is doing all the work. But it does mean that we—and our children—need to take time to refresh our spirits, to pray, read, dream, think. It is time, in short, to stop the busyness. To find time for one another. To find time for ourselves. And to find time to sit at Jesus' feet and, like Mary, to take the better portion for ourselves. – Judy Buck-Glenn

The good news in this story is the freedom Jesus offered to both sisters: for Martha, the freedom to let go of her anxiety and worry, in order to spend time enjoying the company Jesus offered at that moment. . . ; for Mary, the freedom to soak in the comfort and joy of Jesus' presence. . . – Carol J. Noren

Genesis 18:1-10a

Sarah’s laughter at the visitors’ announcement of her impending child is not part of this story. It is such a favorite moment in scripture, it seems almost cheating to know it is there around the corner but not included today.

What is the focus of this event if not Sarah’s incredulity? It is the hospitality shown to strangers who, as we are plainly told is the LORD, appearing in the guise of three men. The exact identity of the visitors is manifold and confusing – just as are we individuals to each other when we meet. There is always more "there" than meets the eye. Abraham and Sarah demonstrate the welcome due to those who drop into our lives. Those visitors bring surprising news and unfathomable joy. Can we see it?

Colossians 1:15-28

The beautiful Christ-hymn in verses 15–20 invites awe and wonder at the place of Christ at the center of God's work, celebrating the majesty of Christ as the image of God and firstborn of creation. Interesting and surprising are the echoes of claims made by imperial Rome concerning Caesar. When Colossians describes Christ in terms very similar to those used by the cult of the emperor to honor Caesar, the “hymn” becomes a prophetic word spoken against the empire's hubris. It is Christ, and not Caesar, in whom the fullness of God is present and through whom God is making peace in the cosmos. It is the way of Christ—forgiveness, generosity, trust and sharing—by which God is renewing the world. The way of Caesar—domination, violence and greed—embodies the evil from which Christ saves. – Aaron J. Couch

Judith M. M. Buck-Glenn is associate rector at Christ Church Episcopal, in Ridley Park, Pennsylvania.

Aaron J. Couch is a co-pastor of First Immanuel Lutheran Church in Portland, Oregon.

Carol J. Noren, a United Methodist pastor, is the Wesley W. Nelson professor of homiletics at North Park Theological Seminary. She served churches as pastor in Minnesota for twenty years.

Homily Service 40, no. 8 (2007): 31-38.

Responding to Salvation – 10 July 2016 – 8th Sunday after Pentecost/ Lectionary 15/ Proper 10

Consider that we who will come to hear the word of God on Sunday are both in the ditch and lifting up the one in need. What does that give the preacher to say? Here are some thoughts from commentaries in Homily Service from 2007. Wise words retain their help for preachers who want to dig deeply into these rich stories.

Luke 10:25-37

I'd be surprised if the Samaritan were the next traveler to pass by. There may have been a caravan of hard-working traders, just starting on their voyage home to the Far East. . . When they saw the man in the ditch, they shook their heads, wondering who would have been so unwise as to travel this road alone: he only got what he deserved for being so foolish.

There could have been a group who laughed at him, and said, if he would only stay sober, he wouldn't find himself lying in ditches. . . Or another who stopped and mumbled that helping this man would just encourage him to depend on others. There are always people getting themselves into some kind of predicament and expecting someone else to get them out. He just needs to crawl out of that ditch and help himself. . . .

Most of us haven't been beaten up and left for dead. Our ditch might be defined in broader terms: deep business troubles, lost marriages, nose-diving children; drugs, alcohol, gambling; anger, hatred. . .

Finally, a traveler stopped. Did the beaten man recognize the Samaritan by the hem of his garment? Did the man give up hope at that recognition, or fleetingly think it would be better to be left to die? What could the man have thought as this hated Samaritan cared for him with oils and bandages, helped him onto his animals, found an inn? Who in this world would you least expect to stop and help you? That's who the Samaritan was to this man. . . .  

Can we remember, or imagine, what it is like to be in a ditch? Who was it who soothed our wounds and provided a place of healing? Then we can begin to understand Jesus' description of our neighbors. Can we imagine, when we are the Good Samaritans, what it feels like for the one in the ditch to be so in need of help—how difficult it can be to ask for help? Then we can understand why charity is not always graciously accepted. – Hilda A. Parks

How difficult it is to ask for help. Maybe we can imagine that as the beaten one by the side of the road, we do not readily accept the gifts of healing and nurture we receive from the Good Samaritan who came to us as God-with-us full of mercy and compassion.  

Deuteronomy 30:9-14

Some Christians may feel uneasy about Deuteronomy's straightforward assertion that the law is not too difficult to obey, and that God delights to bless the people who are obedient. They may wonder whether these affirmations conflict with Paul's claim that the law is unable to give life (e.g., Galatians 3:21) and that it is not possible for any person to so fully obey the law so as to gain favor with God.

The preacher will want to make it clear that Deuteronomy is not concerned with the question of gaining salvation, but of how to live within the salvation God has already given. Deuteronomy does not state that Israel will earn covenant relationship with God by obedience to the law. Instead, Israel receives the covenant as a gift. The law is given as a further gift to guide Israel in faithful living with God. – Aaron Couch

Colossians 1:1-14

The theme of this sermon might well be words from Paul: “God has rescued us from the power of darkness and transferred us into the dominion of the beloved Son of God, in whom we have redemption, the forgiveness of sins.” (vss. 13-14)

Aaron Couch is a co-pastor of First Immanuel Lutheran Church in Portland, Oregon.

Hilda A. Parks, ordained in the United Methodist Church, holds a PhD in Liturgical Studies from Drew University, Madison, New Jersey.

Homily Service 40, no. 8 (2007): 21-30.