Jonah
3:10-4:11
Psalm 145:1-8
Philippians
1:21-30
Matthew
20:1-16
Narrative:
Genesis 39:1-23
First Lesson: Jonah 3:10-4:11
Challenges:
The book of Jonah has become one of my
favorites in recent years: excellent story-telling, amazing theological points,
and humor. It’s short enough that it can
make an excellent preaching or bible study series. It is an excellent Old Testament example of
the wideness of God’s mercy. What’s not to like?
At the same time, I remember hearing
this particular part of the story (basically Jonah 4) and being totally
puzzled. It just didn’t make sense to
me. Why would Jonah care about this
silly bush? Why would he be “angry
enough to die.” It’s like the story took a strange turn at the end.
Of course now I know that Jonah is full
of hyperbole (exaggeration to make a point).
The ending is SUPPOSED to be weird: that’s the point. But it’s important for me to remember that
not everyone will see that right off the bat.
It will take some explaining, especially if your lector (or reader or
minister of the word or whatever you call that person) doesn’t get the
hyperbole and “silliness” and reads this very, VERY seriously.
Opportunities:
So, I just finished talking about the
challenge that comes with the hyperbole and silliness to this story. It’s a challenge, but it’s also an
opportunity too. You can really play up
Jonah’s “drama queen” or “drama king” delivery). How over the top can you be in
reading his lines when you rehash the story?
Also, in fairness to Jonah, you can talk
about how absolutely awful the Assyrians were.
Large conquering empires are rarely (if ever) known for being
humanitarian organizations, but the Assyrians took empire to a new level of
destruction and death.
Historian Gwynn Dyer has this to say
about them:
“It was a society almost gone made with
militarism, and for the next 12 centuries it waged endless war against its
subject peoples and its neighbours.” Pg. 161
“[It] became a one-dimensional monster,
constantly at war and terrorizing the whole Middle East in order to ensure a
constant flow of booty and tribute to its treasury. There is even speculation that it
deliberately held its provinces in a
loose grip in order to encourage revolts that would give it an excuse to
conquer and loot them again. Whole
populations were deported amid appalling massacres and resettled far from home
in punishment for rebellions, but perhaps also in fulfillment of the empire’s
need to repopulate other devastated provinces…its kings and commanders
deliberately cultivated a reputation for extreme cruelty as a means of cowing
their opponents in advance. Indeed, we
know of the Assyrianss addiction to sadism (the phrase is not too strong a
word) mainly from their own inscriptions; they boasted about it.” (pg. 162)
From War:
The Lethal Custom by Gwynne Dyer (New York: Carol and Graff Pub., 1985).
I think Jonah’s lack of enthusiasm at
the lack of divine destruction rained down upon Ninevah makes a bit more sense
when you get to know the Assyrians.
Good
News:
Ninevah survives this story, as does Jonah.
There doesn’t have to be any destruction…and there is still a relationship
between God and Jonah. I could see God just giving up on this reluctant
(although ridiculously successful) prophet.
Instead, God takes the time to have another conversation with him. The fact that this story ends with an open
question…a question that is easily given to the audience, makes it a very
potent one. We are invited to think
about what has just happened, and even more to consider the character of God.
This story has a good ending…unless
you’re the bush. If you’re the bush
you’re dead and nothing can be done...sorry.
Second Lesson: Philippians 1:21-30
Challenges:
Wait, a Second Lesson that’s NOT from
Romans? Did I really read that right? It can’t be…
Okay, there is one thing. I remember
having a conversation with a person who was dealing with clinical depression,
had just lost a loved one, and had read this passage. They found themselves
thinking that this passage was pointing toward the value of suicide, so that
they could go and be with God.
Needless to say, this conclusion is WAY
out of context, scary, and was in great need of more conversation and
correction. At the same time, this reminded me that unintended “meanings” to
any text are out there and we preachers should be thoughtful about that. I don’t believe that Paul had a “death wish”
or is advising suicide: not in the least!
Just be aware that there are people who will hear this text in a variety
of unintended ways.
The idea of the “privilege” of suffering
for Christ is a very important and good one: but also needs to be spoken of
wisely. It’s not a “privilege” to be abused
by a spouse, parent, or teacher, or ANYONE for Christ. You might not be going anywhere near there in
your sermon, but I bet someone in your congregation will be…
Opportunities:
While the parallel is not exact, Paul’s
comments in verses 21-25 remind me of his words in Romans 14:8: “If we live, we live to the Lord, and if we
die, we die to the Lord; so then, whether we live or whether we die, we are the
Lord’s.”
I really like the idea of the fact that the
church in Philippi can live a life worthy of the gospel and not be intimidated
by their enemies. It reminds me of a
great quote from Hemingway’s Old Man and
the Sea: “A man can be destroyed but not defeated.” The enemies of the church in Philippi could
destroy them: have them all humiliated in the eyes of the world (but not in
their own eyes) and killed. But that
would not be defeat. As Paul says, ‘to live is Christ and to die is gain.’
When Paul says “striving side by side”
you have a really good ‘teamwork’ image: a sports team or a military unit,
firefighting team, ship’s crew, or something similar. This could be a great
chance to talk about your audience in a similar way. How do they work together?
Even if they don’t do it well, perhaps you could ‘speak them’ into that reality.
Good News:
It might not sound like good news that
suffering is a privilege, but I think it can be. Quite often we look at good things (“blessings”
if you will) as a sign of God’s favor. Even now, thousands of years after the
book of Job was written, we quite often think, “Well, he/she must have done
something to deserve that bad stuff!”
Gospel: Matthew 20:1-16
Challenges:
As the commentary from my excellent
study bible (The Access Bible: New
Revised Standard Version, Oxford University Press) says very succinctly, “Jesus’
parables, as well as divine grace, continue to challenge conventional views.”
REALLY!?!?! This is one of those parables that makes no sense: and that’s the
whole point. If you’re preaching on this it’s important to make that clear! And
what’s more, the chances of you preaching to people who are most likely to take
the side of the first laborers (they are the ones who often show up to worship,
after all), you’ll have some explaining to do.
I don’t think that using guilt or “brow-beating” your people is right or
even helpful. Lure them in…
Opportunities:
“It’s not fair!” How many times have we
heard that (or said it). This parable
reminds me of an exchange between two characters in C.S. Lewis’s The Great Divorce. A man (or “ghost”)
who travels from Hell to Heaven meets a murderer there. He’s outraged (“I wouldn’t have believed it.
It’s a fair knock out. It isn’t right, Len, you know.”) that this man is in
heaven. It’s not fair! He wants his “rights.”
The murderer tries to tell him, “I haven’t got my rights, or I should not be
here. You will not get yours
either. You’ll get something far
better. Never fear.” (The Great Divorce, Harper Collings
Edition, 2001, pgs. 26-28)
Good
News:
“It’s not fair!” Indeed it isn’t: and
thank God for that. It all seems to be
about mindset. It we see ourselves as the laborers who have been working a long
time, we can ask God to help us to change our hearts so that we are glad of all
of those who have come into the vineyard after us. Or, perhaps we can start to see ourselves as
some of the last laborers to show up.
Not only could that be helpful, it might also be more accurate than we
can imagine. Even better, wherever we are in the spectrum, perhaps we could
look at the vineyard work as something more that drudgery. As the writer of Ecclesiastes says, “…moreover
it is God’s gift that all should eat and drink and take pleasure in their toil.”
(Ecclesiastes 3:13)
What if we approach vineyard work, no
matter when we go on the clock, in that way?
Ultimately, I’m not JUST a Christian or
a disciple of Jesus because of the eternal reward (although I’m not complaining
about it either…). I’m a Christian because following Jesus is the best life I
can find. (Not easiest, or calmest…best).
Narrative: Genesis 39:1-23
Challenges:
I’ll talk about this more in the ‘good
news’ section, but we need to be careful about a simplistic look at this
story. “Oh, well, things were hard for
Joseph, but God was with him and it all turned out okay! The same thing can
happen to you! Turn that frown upside down!”
Sometimes we do the right thing and it leads to no earthly benefit. Sometimes doing the right thing gets you
killed (literally). I’m not saying God
doesn’t look after us or help us or guide us or any of that. We just shouldn’t
be trite about it. First of all, a trite approach is not biblical. Second, it
will not stand up under the tests and rigors of everyday life. Trite platitudes look good and might make you
feel warm and fuzzy, but they fade quickly!
Opportunities:
“Potiphar
was cool and so fine, but his wife would never toe the line: it’s all there in
chapter 39 of Genesis..” So says Andrew Lloyd Weber in Joseph and the Amazing Technicolor Dreamcoat. If you are like me
and site athletic or movie examples quite often in your sermons, here’s a
chance to use a piece of pop-culture that is less stereotypically “guy”
friendly (although I know lots of guys who like musicals…they just don’t like
to admit it).
Here’s a story I’ll be using on Sunday:
I know of a family (who will remain nameless...and no, that doesn’t mean it’s
MY family), I know of a family that was having trouble at the dinner table.
Their young daughter was getting into arguments with her dad night after night
as the family sat down to eat (it really, REALLY isn’t my family, I promise). The arguments almost always came down to
semantics rather than substance. Being a thoughtful person who strived for
perfection in just about everything, the dad decided to start recording the
dinner table conversation so that he could learn more about the arguments and
how to stop them.
After recording a whole week’s worth of
meals, he discovered that the arguments had miraculously stopped. It was
amazing! But what had changed? He soon discovered that his daughter’s
conversation had remained the same: it was HIS reactions and comments that were
different. Without realizing it, he had changed his demeanor and approach,
knowing that he was being recorded. It
was a very important moment for him.
John Wooden, the legendary college
basketball coach once said, “The true test of a man’s character is what
he does when no one is watching.” (this, of course, applies to women as
well).
Joseph was put into a tricky situation,
where it seemed like no one else was watching (although you could argue that
Potiphar’s wife would probably have trouble keeping their potential liaison a secret). He was able to stay full of integrity.
Good
News:
The good news here is tricky. Yes, it is
true that God was with Joseph in prison and helped him. That’s certainly good
news, but I don’t think we should automatically consider that we will always be
directly “rewarded” for our moments of character. If anything, we might have to
suffer MORE because we are full of integrity, rather than less. At least in the
short run. But people of God are much
more that ‘short run’ people. We are called to see the ‘long game’ or ‘long
run.’ You might be reading this blog only for the Narrative Lectionary (which
is totally cool, by the way) but take a look at what Paul has to say in the Second
Lesson from Philippians: “living is Christ and dying is gain.” Or what Paul
says in Romans 14:8: “If we live, we live
to the Lord, and if we die, we die to the Lord; so then, whether we live or whether
we die, we are the Lord’s.” May THIS
attitude govern our actions and worldview.
That way we will not be tyrannized by our circumstances.
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