The Day of the Lord – 19 November 2017 – 24th Sunday after Pentecost/ Lectionary 33

It is nearly the end of Year A when we turn, in Advent, to the Gospel of Mark. Typical of Matthew’s urgency about the good news, we hear today of the serious responsibilities of the faithful in stunning images of God’s ultimate power. But we hear especially that these scripture readings assess human life in honest terms, not neglecting the hardships of this world.

In truth, the heaven or hell into which the servants in this morning's parable were cast was self-chosen. As symbols of accountability, heaven and hell are of our own making, and they begin in this life. There is no reprieve from accountability. Heaven is the life that loving people of faith live. Hell is the life of suspicious, paranoid people who trust and love no one, not even God. Life for people so turned in on themselves is hell. –– James Gaughan

Matthew 25:14-30

This parable is probably a good opportunity to teach a bit about parables in general. The tendency for the casual reader is to compare the powerful figure in each parable with God. But clearly, the master cannot be equated with God. God is not a slave owner, a harsh man, or one who engages in shady dealings. The meaning of the parable must be sought elsewhere.

Pastor Richard Jeske, some years ago, taught workshops in which he challenged his hearers to interpret parables by finding the Gospel in them. He said that you would find the Gospel at the point in the story where you found yourself offended. That is, when the story began to go against the values of our society, values we have all internalized, and things are turned upside down, that is where you will find good news. . . .

Taking chances on behalf of the Gospel is the way Jesus' followers participate in the kingdom. –– Judith Simonson

Zephaniah 1:7, 12-18

Judah, while enjoying political independence, suffered under the influence of foreign religious practices including the worship of pagan deities. The people had really stopped believing that the God of Israel was involved any longer. (See 1:12. The people believed “The Lord will not do good, nor will he do harm.”) The prophet Zephaniah voices the contempt of YHWH towards the current state of affairs. The day of the Lord, a great day of wrath, is announced. –– Eric T. Myers

1 Thessalonians 5:1-11

Paul continues what he began in the previous six verses, that being the theme of the coming of the Lord. He assures them that the day of the Lord is coming but that no one knows when. No one knows when a thief will strike. If the victims knew, something could have been done to stop the crime. Similarly, no one knows exactly when the coming of the Lord will take place. To hammer the point home, Paul uses the image of a pregnant woman. No one knows exactly when the pains of labor will begin, but everyone knows the pains will begin suddenly and without warning. So too will the coming of the Lord occur. The people of Thessalonica can fully trust that the Lord will return and Paul now urges them to be ready: stand watch like a girded guard on watch during the night.

–– Eric T. Myers

Grace, the grace of forgiveness and the grace of love, is the gift we are to live and to share. It is the gift we are not to bury or hide. It is the gift that enables us never to be taken by surprise, when the final day of accounting comes. That is Paul's message to us this morning. –– James Gaughan

James Gaughan is a retired UMC pastor living in Minnesota. He originally was ordained as a Franciscan priest.

Eric T. Myers serves as pastor to the Frederick Presbyterian Church in Frederick, Maryland and is a former church musician and adjunct professor of worship at Wesley Theological Seminary.

Judith E. Simonson is an ordained minister in the Evangelical Lutheran Church in America.

Homily Service 41, no. 4 (2008): 130-138.

In Faith, Take Risks – 16 November 2014 – Lectionary 33

Next Sunday celebrates Christ Jesus as the one who reigns over all. And the following Sunday begins the apocalyptic time of readings for Advent. From the Gospel and the prophetic word today, the message prepares the assembly for this movement through a period that sets us up for the momentous birth of Immanuel. Already, we are to keep alert, beware, shun fear, take risks, give ourselves away. The frightened and too-careful steward does nothing with what he has been given; the prophet speaks to people who hoard instead of attending to those in need; the epistle advises the church to share the burden of maintaining strength and conviction.

This word is relevant every day for all of us. Bounty surrounds us–even those of us who have fewer material possessions than others. Everyone has gifts to offer toward shaping a world that gives life rather than destruction.

God’s entreaty that we make something good of what we have been given comes to us here in the context of the promised “day of the Lord.” Although we might think this coming day is a triumphant moment, it is painted as a disaster because we haven’t lived up to the will of the holy one. Today is a warning that we perk up and listen to God’s word.

Matthew 25:14-30

Just prior to this parable, Jesus says, “Keep awake therefore, for you know neither the day nor the hour” (of the Lord's departure and his return) (25:13). The question answered by this parable seems to be, “What to do while the Lord is gone and while the disciples wait for his return?” The listener is to take what has been given and use it for the master. The one who takes what has been entrusted to him and hides it for safekeeping is chastised for being a hoarder and a non–risk-taker.

– Eric T. Myers is the pastor of Frederick Presbyterian Church in Frederick, Maryland.

This parable is probably a good opportunity to teach a bit about parables in general. The tendency for the casual reader is to compare the powerful figure in each parable with God. But clearly, the master cannot be equated with God. God is not a slave owner, a harsh man, or one who engages in shady dealings. The meaning of the parable must be sought elsewhere.

Pastor Richard Jeske, some years ago, taught workshops in which he challenged his hearers to interpret parables by finding the Gospel in them. He said that you would find the Gospel at the point in the story where you found yourself offended. That is, when the story began to go against the values of our society, values we have all internalized, and things are turned upside down, that is where you will find good news. Those who worked boldly on behalf of the master, who took risks and trusted somehow in the mercy of this “harsh man,” were rewarded. The one who played it safe, who did not trust the master, lost out.

One is reminded of Martin Luther's famous “sin boldly, but trust God the more boldly still.” Taking chances on behalf of the Gospel is the way Jesus' followers participate in the kingdom. In our world today there is much going on that calls out for faithful followers of Jesus to take chances on behalf of the powerless and hopeless. The world says it is none of our business, let the authorities take care of it, do not get involved. The good news here is that we are free to be deeply involved in the world and we can trust God for the outcome.

­– Judith Simonson is a retired pastor of the Evangelical Lutheran Church in America.

 

Zephaniah 1:7, 12-18

The prophet puts an even finer point upon the command to be involved in the world’s business, creating rather than hiding. The central word is a warning to those who “say in their hearts, ‘The LORD will not do good, nor will the LORD do harm.” In response to this lack of faith – a lack of allegiance to God – the prophet sets out a scenario of divine displeasure which will result in devastation for everyone and everything:  “. . . in the fire of the LORD’s passion the whole earth shall be consumed . . . “

Those who bring about this terrible destruction are those, Zephaniah says, “who rest complacently on their dregs . . . ” We are called to attend to the needs around us, demonstrating our trust in God. 

1 Thessalonians 5:1-11

Facing this catastrophe, the epistle reiterates God’s call to vigilance: “. . . the day of the Lord will come like a thief in the night.” Our challenge is to “encourage one another and build up each other” so that we do not “rest complacently” with the status quo. Perhaps these scripture readings amount to a call to deep change.

What, in our spheres of influence, might we alter for the good?

Homily Service 41, no. 4 (21 July 2008): 130-138.