Sermon – August 17, 2025
Theme: “Persistent struggle ”
Scripture Readings: Jeremiah 38:4–6.7a.8b–10;
Luke 12:49–53;
Hebrews 12:1–4
Dear friends of the Prayer Atelier,
In these three readings, the Word of God leads us into the tensions of faith: Jeremiah stands in the mire of contempt, Jesus speaks of the fire of decision, and the Letter to the Hebrews calls for endurance in the spiritual battle. Three texts, one common theme: God’s truth is challenging—and it calls for faithfulness even in resistance.
I. Paraphrased Reading from Jeremiah 38:4–6.7a.8b–10
The Old Testament reading recounts how the prophet Jeremiah becomes a target of the powerful due to his uncomfortable messages. The officials accuse him of demoralizing the people. King Zedekiah abandons him, and Jeremiah is thrown into a muddy cistern, left to die—without water, without help. But then a foreigner, Ebed-Melech the Cushite, pleads with the king and rescues him with thirty men.
→ https://www.bibleserver.com/EU/Jeremia38%2C4-10
Jeremiah lives in one of Israel’s most dramatic periods. The Babylonian threat grows year by year, and the political leadership in Jerusalem is divided. Some want rebellion against Babylon; others advocate diplomacy. In this tense atmosphere, Jeremiah speaks God's word—unwelcome though it is: “Surrender! Resistance is futile, for God Himself has allowed this judgment” (cf. Jer 27:12–13). It sounds like defeatism—not faith. But Jeremiah remains obedient to his calling under immense pressure.
The officials claim that Jeremiah “weakens the hands of the soldiers and the people”—a classic accusation against any voice that challenges the mainstream narrative. Instead of encouragement, he allegedly spreads fear. Yet Jeremiah isn’t cowardly—he’s a caller who knows what’s at stake. The accusations reflect a deep religious misunderstanding: they want God on their side at all costs—any dissent becomes an enemy. This dynamic persists today.
The king displays his tragic weakness. Officially in charge, yet practically powerless. His admission—“The king can do nothing to oppose you”—reveals the core dilemma: a leader too afraid to lead. Still relevant today: how many leaders in politics, church, or business act not from conviction but out of fear of opposition?
Jeremiah is lowered by ropes into an empty cistern—once a reservoir, now a symbol of despair. No water, only mud. No light, no movement. Jeremiah literally sinks. This scene holds deep symbolism: standing for truth can lead to abandonment—in dirt, forgotten, unprotected. A picture of depression, exclusion, the feeling of being forsaken by God and people. And yet—God is there, in the mud.
Suddenly, a most unlikely helper appears: Ebed-Melech, a Cushite—an African foreigner at the Judean court. He bravely challenges the king’s conscience. “What they did to this prophet was evil,” he says. This is no side note—it reveals a theological motif: God saves through outsiders, not the establishment. A prophetic reversal—echoed in the Gospel, where outsiders become God’s instruments (cf. Lk 10:33; Acts 8:27–39).
Zedekiah gives in—not from conviction, but pressure or guilt. Thirty men are needed to pull Jeremiah out—why so many? Perhaps Jeremiah was deep in the mud. Or the royal court was divided and protection was needed. Either way: salvation comes—but not easily or automatically.
Jeremiah represents a faith that is not comfortable. His God is no vending machine but Lord over history. Obedience brings attacks—even from fellow believers. Pope Benedict XVI once said: “To belong to Christ means also exposing oneself to rejection by the world.”¹ Dietrich Bonhoeffer echoed: “Discipleship always leads to the cross.”² But the text also shows: God never abandons His messengers. He acts—often hidden, sometimes through surprising people, but never too late.
We see “cisterns” today too: people isolated, bullied, silenced—for their convictions. In social media, churches, politics—whoever defends unborn life, justice, or truth faces opposition. Christians experience this too. But the text gives courage: Ebed-Melechs exist—those who defy the crowd. And: God sees.
The cistern is not only a place of fear—but of insight. In the mud, one sees what truly holds. Jeremiah later says: “His word burns in my heart like fire” (Jer 20:9). In loneliness grows spiritual depth. Many saints and faithful ones became powerful witnesses in darkness.
The message is clear: speak like Jeremiah, even when it’s uncomfortable. Be like Ebed-Melech when others are silenced. And know that God is present—even in the mud.
II. Paraphrased Reading from Luke 12:49–53
Jesus speaks shocking words: He didn’t come to bring superficial peace but fire—a sign of decision. Faith divides—even families. A hard but honest view of reality: following Christ demands clear positioning.
→ https://www.bibleserver.com/EU/Lukas12%2C49-53
→ https://www.vaticannews.va/de/evangelium-des-tages.html
“I came to cast fire upon the earth; and how I wish it were already kindled!” (Lk 12:49). These words shake us—they don’t match the “gentle Jesus” of children’s Bibles. Instead of harmony, He speaks of division—even within families. What does He mean?
Jesus doesn’t contradict Himself. Elsewhere He speaks of peace (e.g., John 14:27). But His peace is not superficial—it comes from truth. And truth confronts. Jesus brings not cheap reconciliation but a deep relationship with God.
The New Jerusalem Bible comments: “The fire is the symbol of the radical decision required by the coming of the Kingdom of God. Jesus’ word divides spirits.”¹
In Scripture, fire symbolizes God's presence: Moses sees God in the burning bush (Ex 3:2), Elijah calls down fire (1 Kings 18:38), Pentecost brings tongues of fire (Acts 2:3). Fire also signals judgment (cf. Isa 66:15). The fire Jesus brings is that of the Holy Spirit—but also the fire of decision, testing hearts.
“I have a baptism to be baptized with, and how distressed I am until it is accomplished” (v. 50). Jesus speaks prophetically of His suffering and death. His “baptism” is the cross. His distress is not fear—but burning desire to fulfill the Father’s will.
Rudolf Pesch writes: “Jesus’ baptism is not just cleansing—but total surrender unto death—to save others from death.”²
Jesus asks: “Do you think I came to bring peace?” And answers: “No, but division” (v. 51). This isn’t anti-peace—but anti-false peace. A false peace avoids conflict, tolerates sin, forgets God. True peace grows from truth—and truth divides: light from darkness, faith from unbelief.
The division Jesus describes (father vs. son, mother vs. daughter) is not a threat but an observation—still real today. In cultures where faith in Christ means breaking from tradition (e.g., Islamic or atheist countries), this is daily reality. Even in the West: young people hide their prayers, spouses are rejected for believing, parents don’t understand baptisms.
Jesus is direct. Following Him has consequences. He invites not to comfort, but to courage. Martin Luther wrote: “Faith is a bold trust in God’s grace—even against what is visible.”³ Bonhoeffer spoke of “costly grace” over “cheap grace.”⁴
In school, work, media—faith is scrutinized. Those who defend biblical values—marriage, life, resurrection—face mockery. Even daily life reveals this: “Why church on Sunday?” “Why pray—it’s naive.” But this text encourages: don’t fear resistance—bear it. Christ gives strength.
Jesus doesn’t seek division—but it happens when truth confronts falsehood. The Catechism says: “The Gospel is leaven of peace, but it does not work without disturbing.”⁵ The cross divides. But whoever embraces it finds comfort, joy, and true fellowship in Christ.
Jesus does not side with comfort, but with clarity. His words are hard, yet healing. His fire purifies. His division clarifies. These verses ask us: Am I ready to stand for truth—even at a cost? Will I obey Christ over popular opinion?
III. Paraphrased Reading from Hebrews 12:1–4
The Letter to the Hebrews encourages believers to cast off what hinders their spiritual race. They are to fix their eyes on Jesus, who endured suffering, knowing the joy to come. We too must persevere—even when resistance is fierce.
→ https://www.bibleserver.com/EU/Hebr%C3%A4er12%2C1-4
Let us run with endurance the race that is set before us…” – this is the core appeal of the Hebrews text. Christians are not invited to a stroll, but to a race, an agōn – a struggle that demands seriousness. The language evokes ancient athletic contests, where endurance, focus, and direction decided victory or defeat. Faith is not a sprint but a marathon. And like any marathon, the question arises: How do we keep going? What drives us when our strength fades?
The Letter to the Hebrews connects directly to the great “faith chapter,” Hebrews 11, which lists Abraham, Moses, Rahab, David, and many more as examples of trust. This “cloud of witnesses” (Greek: nephos martyrōn) is not mere spectators but a spiritual presence surrounding us. They show: the path we walk has been walked before—amid pain, doubt, and faith.
“Let us throw off everything that hinders us.” The author speaks of spiritual burdens we often carry: fears, attachments, compromises, guilt, or comfort. The phrase “the sin that so easily entangles” evokes a net or garment that snags the runner. The message is clear: those who want to run must let go—inside and out. This is highly relevant today. Christians are often tempted to lead “double lives”—pious on Sunday, conformist during the week. The text calls for spiritual clarity.
The central sentence reads: “Let us fix our eyes on Jesus, the pioneer and perfecter of faith.” Jesus is not just a model—He is the beginning (archēgos) and the goal (teleiōtēs) of our faith. He both opened and finished the path—through His cross and resurrection. The Elberfelder Bible with Commentary notes: “Faith is not a product of human achievement but a gift rooted in Christ and completed through Him.”² This means: our eyes should not be on ourselves or other believers, but on Jesus. He is why we start—and why we keep going.
Jesus “endured the cross for the joy set before Him, scorning its shame.” This is the great mystery of the Passion: Christ didn’t only see the pain—He saw the joy beyond it—the reconciliation of humankind, the salvation of the world, the fullness of life. The cross was not the end, but the passage to glory. So He endured the “shame”—the public mocking, the robe of ridicule, the sneers. That is deep encouragement: our suffering is not meaningless if we bear it looking to Christ. Even our tears can become seeds of faith (cf. Ps 126:5).
“Consider Him who endured such opposition, so that you will not grow weary and lose heart.” This verse speaks to a spiritual reality many know: we grow tired. The headwind is strong. The temptation to give up grows. But Scripture urges: look to Jesus. Don’t look at yourself. Don’t look at the injustice of the world—but at the One who went before you.
“You have not yet resisted to the point of shedding your blood.” This sounds harsh—almost like a rebuke. Yet it is mainly comfort: the way is hard, yes—but you are still alive. There’s still time. Grace is still available. Many Christians in history did suffer “to the point of blood”: Stephen, Polycarp, Bonhoeffer, the martyrs of Uganda, Christians in North Korea or Nigeria. Yet the text doesn’t demand heroism—it demands faithfulness—in small things and great.
What does that mean today? For students: I stand for my faith, even if I’m mocked. For parents: I live Christian values in parenting—even amid resistance. For professionals: I act honestly—even if it costs me. For the sick: I hold on to Christ—even when I don’t feel Him. The text says: You’re not alone. You belong to a cloud of witnesses. And Christ is with you.
The Catechism of the Catholic Church summarizes: “Hope is what carries us through the struggle of faith.” (CCC 1817) Martin Luther wrote: “Faith does not exist where there is no temptation.”³ Billy Graham preached: “The Christian is like a runner who does not run for applause, but because he knows the goal.”⁴
Conclusion: Run—but run with your eyes on Christ
The Hebrews text is a grand invitation: Do not give up. Lay aside what hinders you. Don’t focus on what pulls you down. Look to Jesus—He is your beginning and your end.
Historical-Biblical Background and Classification
Jeremiah ministered around 600 BC in a time of political upheaval. His call to surrender to Babylon was seen as treason, though he obeyed God’s word. That a foreigner—the Cushite—saved him was a biblical and political provocation. In Luke 12, Jesus prophetically speaks of judgment and the fire of the Holy Spirit poured out at Pentecost (cf. Acts 2:3), but also the fire of decision: following Him often leads to conflict. The Letter to the Hebrews was written during growing Christian persecution—its message: Don’t give up! Christ is your goal.
Thematic Connection of All Three Texts
All three texts call for courage in truth—against inner and outer resistance. Jeremiah embodies the suffering prophet, Jesus announces the fire of decision, the Hebrews text urges perseverance in the race of faith. One red thread runs through them: God’s path does not always lead through applause—but through confrontation—with others, ourselves, and the world.
Main Emphasis: The Power of Spiritual Resistance
The core message of these readings lies in spiritual resilience. Faith doesn’t mean being popular—but remaining faithful, even at a cost. As Pope Benedict XVI said: “Truth makes no noise. It is not pushy. It does not force itself like a mighty army. It is gentle—but irresistible.”¹
Everyday Application
Even today, Christians are under pressure—in workplaces, schools, and public life. The truth of the Gospel is uncomfortable. Those who stand for biblical values—like the sanctity of life, marriage, or justice—are quickly marginalized. But God often works through the little ones: the foreigner Ebed-Melech was no priest, prophet, or king—yet he became the prophet’s savior. Courage begins with saying “no” to indifference.
Perspectives from the Christian Traditions
Martin Luther once declared boldly: “Here I stand. I can do no other. God help me. Amen.”² Dietrich Bonhoeffer said Christians must “put a spoke in the wheel” in the face of evil.³ Saint Catherine of Siena calls out from Catholic tradition: “If you are what you should be, you will set the world on fire!”⁴ Baptist preacher Billy Graham warned: “True faith is not shown by applause from the crowd—but in obedience in solitude.”⁵
Why Are Verses Missing?
The first reading omits Jer 38:7b–8a and parts of the dialogue. These omissions serve the liturgy’s focus on the core action: the rescue from the cistern. Nevertheless, knowing the missing verses is key to fully understanding the narrative.
Appeal
Dear friends, do not be discouraged. Faithfulness to the Gospel is costly—but fruitful. Those who persevere and fix their eyes on Jesus will not sink. May the fire of the Holy Spirit give you courage to be witnesses of truth—in word, deed, and heart.
Intercessory Prayers
1. Good God, we pray for all who, like Jeremiah, are persecuted and humiliated for standing for the truth. Strengthen their courage and send them people like Ebed-Melech to support them.
2. We pray for the Church—that it may remain steadfast in times of mockery and never let the fire of the Gospel be extinguished.
3. We pray for all who experience division in their families because they confess Christ—grant reconciliation and firm faith.
4. We pray for political leaders—that like King Zedekiah, they may find the courage to protect life rather than serve indifference.
5. We pray for persecuted Christians worldwide—that they may find support in the communion of saints and not lose heart.
6. We pray for ourselves—that we may run with perseverance, our eyes fixed on Jesus, and never lose hope, even when we meet resistance.
Bibliography (alphabetical):
Billy Graham: Peace with God, Waco 1953, Chap. 9.
Billy Graham: Running the Race, Sermon Collection, 1979.
Dietrich Bonhoeffer: Discipleship, Munich 1937, pp. 10 and 44.
Dietrich Bonhoeffer: Letters and Papers from Prison, Munich 1951, p. 43.
Elberfelder Study Bible, SCM Brockhaus, Witten 2023, commentary on Heb 12:2.
Heinz Schilling: Martin Luther – Rebel in a Time of Upheaval, Munich 2012.
St. Catherine of Siena, quoted in: Dialogues, Rome edition, 1378, Chap. 110.
Joseph Ratzinger (Benedict XVI): Jesus of Nazareth, Vol. 1, Freiburg 2007, p. 45.
Joseph Ratzinger (Benedict XVI): Light of the World, Freiburg 2010, p. 142.
Catechism of the Catholic Church, No. 2304.
Martin Luther: Diet of Worms, 1521, quoted in: Heinz Schilling, ibid.
Martin Luther: WA 6, 549.
Martin Luther: WA 10 II, 297.
New Jerusalem Bible, commentary on Lk 12:49–53.
Rudolf Pesch: The Gospel of Luke, Freiburg 1984, p. 312.
Stuttgart Commentary Bible, commentary on Heb 12:1.
Online sources:
Scripture quotations from → https://www.bibleserver.com
Gospel of the day → https://www.vaticannews.va/de/evangelium-des-tages.html
Texts from Kevelaer
Prepared by Werner Th. Jung, Prayer Atelier Kevelaer
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