Having experienced imprisonment, loss of possessions, and even persecution
because of their trust in Christ, the people of God addressed in the letter
to the Hebrews are encouraged to persevere in their faith and to continue
in their good works until the coming of Jesus Christ (10:32-39). While such
an encouragement could easily be heard from the perspective of isolated superheroes
and solo performers, no such context is found here. In fact, the backdrop
to this call to confidence and endurance is the grand story of God's faithful
people across all time and space. Beginning with Abel, Enoch, and Noah, the
writer continues through the ancestors, Moses, and the judges, and concludes
with unnamed men and women who saw great victories and who experienced utter
despair.
While the content of these stories is familiar to many persons today, it is
the overall function of this "Hall of Fame" that makes such a profound
impact within the letter to the Hebrews. The call to endurance (to "lay
aside every weight and the sin that clings so closely, and [to] run with perseverance
the race that is set before us" [12:1, NRSV]) is grounded not in heroic
antics and valiant pursuits. Rather, the call to be the people of God in this
world is grounded in what the people of God are a part of.
In order to establish an identity worth being persecuted for, worth losing
everything for, and worth dying for, the writer rehearses the grand story
of the people of God and reminds them that to be the people of God is to be
participants in something larger than themselves. It is to be a part of the
story of God that extends across time and across geographical boundaries.
Recognizing that they are now continuing the story of God, the recipients
of this letter are encouraged to come down from the spectators' balcony (i.e.,
lay aside every weight that would prevent them from active participation)
and to become active participants in the story of God (i.e., run the race
that is set before them).
In a world where the lights shine brightly upon superstars, professional athletes,
and high-profile politicians, life for many of us becomes a spectator sport.
Whether we are seated in the balcony of the performing arts center, the remote
seats of the sports arena, or on our living room couch with the remote in
hand, we watch as the great dramas of life play themselves out on center stage.
As observers, we are safe, comfortable, and protected from the realities portrayed
on the stage or carried out on the field. At the same time, as spectators
we are separate and distinct from the activity that is taking place. From
time to time, our minds check in and check out whenever we want; at other
times, we are downright bored.
Unfortunately, as the people of God we, too, can easily understand ourselves
to be observers or spectators. We have read the old, old stories of God's
faithfulness to the heroes of Scripture. We have heard the testimonies and
the songs of the old saints who weathered the storms. But the story of God
all too easily becomes another spectator sport, another spectacle to be viewed
safely and comfortably from a distance. Is this really what it means to be
the people of God--people who have read the stories, heard the songs, and
observed the testimonies? Or is there something more to who we are than innocent
bystanders and comfortable spectators?
At the heart of our identity as the people of God is the reality that we,
too, have been caught up in something bigger than ourselves. As citizens of
God's alternative kingdom, we participate in something that stretches far
beyond our own time and extends far beyond our immediate space. We are not
observers of God's activity; we are active participants in what God has been
doing before we were born and will continue to do beyond our lifetime!
As we recognize that we are participants in God's grand work, what we are
doing becomes viewed as a piece of a much larger whole. Ministry itself is
no longer limited to our personal activities, our immediate location, or our
present generation. Because we are participants in the ongoing activity of
God, failure is never the final word.
(For a full manuscript of this sermon, go to www.preachersmagazine.org.)
The sermon might begin with examples taken from everyday life, where we see
the common practice of spectator events. Whether it be in sports, musical
events, media, or learning activities, we grow accustomed to being the observer
at large, the bystander. On the one hand, professionals are viewed as the
ones who should be active; on the other hand, watching always seems to be
less risky.
The sermon might proceed to describe the manner in which this spectator mentality
so easily finds its way into the people of God. Whether it is in ministries
that take place within the church, Christian service to our community, or
proclamation of the gospel to our world, we can easily stand on the sidelines
and watch "professionals" do the work. What results is two subcategories
within the people of God: those on the stage and those in the stands.
From here the sermon moves into the challenge of the Scripture: "Lay
aside every weight and . . . run." In other words, "Get out of the
balcony and onto the stage!" Emphasis should be placed upon the reality
that the people of God have never been spectators; they have always been participants.
With the emphasis upon participation, the sermon would now move into the very
significant backdrop provided in chapter 11 of the text. Here the congregation
will be invited to look onto the stage and see just what they are being invited
to participate in. While a sketch of the great men and women of chapter 11
might be given, the story should then continue. Mention could also be made
of New Testament persons in the story of God as well as some of the great
men and women across the past two millennia (e.g., Augustine, Francis, Luther,
Wesley, and so on). Names of persons in the early history of the local church
might also be noted. The purpose of this movement in the sermon is for the
congregation to recognize the depth of what they are participants in. The
sketch might also note persons or groups who presently are in various areas
of the world, thus allowing the congregation to recognize the breadth of what
they are participating in. The sketch would come to a conclusion with observing
that all of those who have come before and those across the world are ultimately
participating in one and the same thing: Jesus Christ, "the pioneer and
perfecter of our faith" (Hebrews 12:2, NRSV).
With the broad sketch of this great story of God concluding, the sermon might
finally move to an invitation to the congregation to "come down from
the spectators' balcony" and to actively participate in what God has
been and is doing, and will continue to do. Perhaps one of the most appropriate
responses to this sermon would be participation in Communion, recognizing
that we are one with Christ and one with His Body.
