Ascension of the Lord, Cycle C (2016)

THEME OF THE DAY

This is the heavenly power and cosmic presence of Christ. This festival provides occasion for focusing on God in his glory and holiness, his presence with us, and his conquest of evil (Atonement, Providence, and Justification by Grace) along with an Eschatological/cosmic perspective on faith.

Psalm 47
This is a Korah Psalm celebrating God’s enthronement as king of all nations. Korahites were a group of temple singers (2 Chronicles 20:19). A summons is issued to all the world to praise God with joy and hand-claps (vv. 1-2). Yahweh Elohim is said to have subdued the nations and chosen our heritage [nachalah, inheritance] (vv. 3-4). Selah after verse 4 is a liturgical direction referring to an instrumental interlude which is to transpire at that point. The universal theme in these verses is consistent with the theme of God’s power manifested in the Ascension. The psalm is likely composed to accompany religious ceremonies connected with the Ark of the Covenant, as calls for praise to God who is said to be king of all the earth are issued (vv. 5-9). He is proclaimed king over the nations (v. 8). The kings (shields [magen]) of the earth are said to belong to God (v. 9).

Application: This Psalm provides a testimony to God’s power over all dimensions of life, even over national government and its power (Providence and Social Ethics). Spontaneous joy can only result from these insights (Sanctification).

OR

Psalm 93
This Psalm is a hymn extolling God as king, composed perhaps for a festival. He is said to be from all eternity [alam] and to rule over the chaos (vv. 1-4). The powers of the chaos testify to him, disposing the divine goodness. God is praised for his testimonies [eda, usually a reference to the law he decrees] and for the holiness [qodesh, set apartness] of the temple (v. 5).

Application: This Alternative Psalm affords opportunity to reflect on the goodness of God and his revelation (exploring what is revealed) and also how he makes us and the Church Holy. Sermons on Providence, Revelation, Sanctification, and Church are appropriate.

Acts 1:1-11
We again remind ourselves that this book is the second half of the two-part early history of the Church attributed to Paul’s Gentile associate, Luke (Colossians 4:14; 2 Timothy 4:11; Philemon 24). It is particularly concerned to affirm the universal mission of the Church (1:8). This lesson is the introduction to the book and the account of Jesus’ Ascension into heaven. Addressing Theophilus, the author begins by noting an earlier book (Luke) in which all Jesus did and taught from the beginning until his Ascension is recorded (vv. 1-2).

Forty days of Jesus’ Resurrection appearances are noted. He is said to have spoken of the kingdom of God [Basileia tou Theou] ordering the apostles to remain in Jerusalem to wait for the Father’s promise (vv. 3-4). As John the Baptist baptized with water, the apostles will be

baptized with the Holy Spirit (v. 5). The apostles ask if their Lord will restore the Davidic

kingdom to Israel (v. 6). Jesus replies that it is not for them to know the times or periods set by the Father (v. 7). They are told that they will receive power [dunamis] when the Holy Spirit [Hagios Pneuma] comes upon them and will be Jesus’ witnesses in Jerusalem in all Judea to the ends of the earth (v. 8). This could refer to the conversion of the Gentiles, to Paul’s arrival in Rome, or to some other earth-shattering event. Then Jesus begins to ascend. A cloud (symbolizing the presence and activity of God [Exodus 24:15-18]) is said to have lifted him up. Next, two men in white robes appear. The men [andres] (angels) inform them that Jesus will come again the same way that they had seen him ascend into heaven (vv. 9-11).

Application: This lesson can occasion sermons proclaiming the confidence and fresh perspective on life that the ascension of Jesus and an Eschatological/cosmic perspective on faith can afford. The role of Eschatology in nurturing the experience of Justification by Grace might be developed.

Ephesians 1:15-23
The book from which this lesson is drawn is likely a circular letter written by Paul from prison late in his career or by one of his followers who had a hand in assembling a collection of his epistles. The latter prospect is made likely by the fact that the letter includes vocabulary and stylistic characteristics different from the indisputably Pauline writings. It may have been written to and for a later generation of Christians, as the writer claims to have heard of the recipients’ faith and love toward all faithful (1:15).

The lesson begins with this praise of the Ephesians for their faith and love toward the saints [hagios]. He prays that they may receive wisdom [sophia] regarding the greatness of God’s power [dunamis] for the faithful. The faithful have been called [klesis, calling] to hope [elpis], the author claims (vv. 17-19). God puts his power to work in Christ in raising him and seating him at the Lord’s right hand (in the Ascension) (v. 20). The Ascension entails that all things are under Christ, including the Church of which he is head [kephale]. The Church [ekklesia] is then his Body [soma] and he dwells in it (vv.22-23; cf. Romans 12:5; 1 Corinthians 12:12-7). These are claims not made in the unquestionably authentic Pauline letters (cf. 1 Corinthians 12:12-27).

Application: Several possibilities emerge from the lesson. Opportunity is afforded to testify to the ultimate triumph of God’s loving grace over anything that might try to get in the way (Justification by Grace). Another is to focus on Christ’s lordship over the Church.

Luke 24:44-53
We are again reminded that this gospel is the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the Church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful. This lesson is the conclusion of Jesus’ commissioning of the disciples during his final Resurrection appearance (vv. 44-49), followed by the account of his Ascension (vv. 50-53). Only in Acts is reference to the latter also made.

Jesus says the words he uttered to the disciples (that the Messiah should suffer [v. 26])

demonstrate that the Law of Moses, the prophets, and psalms have been fulfilled (v. 44). Jesus opens the minds of the disciples to understand that his suffering and Resurrection fulfill these Old Testament texts (vv. 45-46). This word is to be proclaimed with the word of repentance [metanoia] and forgiveness of sins (v. 47). As witnesses [martus, or martyrs], the disciples are to receive what the Father promises (power from on high) and remain in Jerusalem until this is received (vv. 47-48). What the Father promises turns out to be the gift of the Holy Spirit (Acts 1:4-5, 8; 2:4, 17-18). Jesus leads the disciples to the east of Jerusalem to Bethany, blesses them, and then ascends to heaven (vv. 50-51). The disciples respond with worship, return to Jerusalem with joy, and are continually in the temple blessing God (vv. 52-53).

Application: An obvious use of this account is to proclaim how the Ascension affirms how Christ continually brings us into the presence of God (Christology and Justification by Grace).

THEME OF THE DAY
The Holy Spirit. If not focusing on this theme, the Spirit’s work in Justification, Sanctification, and Church might receive attention.

Psalm 104:24-34, 35b
This is a hymn to God the Creator, with praise for his providential interventions. It has similarities to the Egyptian Hymn to Aten. The verses considered focus in praise on the multiplicity of creatures that God has created (vv. 24-25). God is said to have subdued all the things of the sea, including the monster of chaos, Leviathan (vv. 25-26; cf. 79:12-17). This reference to subduing the sea may relate to the Priestly version of creation in Genesis, which refers to the watery chaos God is said to have overcome in creating us (Genesis 1:9-10). Providence and the creating role of the Spirit [ruach, also translated “wind”] are stressed in the psalm (v. 30; God as the one who gives food and other good things with the Spirit and who also takes away life [vv. 27-29]). All living things depend on him. These themes could also be related to the ecological agenda or to justice. The lesson concludes with praise of God’s awesomeness (vv. 32ff).

Application: As in the year past on Pentecost Sunday, this psalm affords several sermon possibilities. Sermons on Creation, Providence, and the unity of all living things in the midst of their diversity are legitimate directions. Care for creation and human unity also legitimately emerge as themes (Social Ethics). Given the theme of this Sunday, special attention to the Spirit of God’s life-giving and sustaining role would be most appropriate.

Acts 2:1-21
Like every year, we could not begin the Pentecost Season without a report of the first Pentecost from the second half of a two-part history of the Church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). We note again that there is some dispute about the date of composition, whether it was composed before Paul’s Martyrdom (in 65-67 AD) or much later, after the destruction of the Jerusalem Temple in 70 AD. In any case the author’s stress on the universal mission of the Church (1:8) and so an effort to validate Paul’s ministry reflects in this lesson. The attention given by the book to recounting of the gift of the Holy Spirit to the faithful (and the origin of the Church) at Pentecost is hardly surprising given the author’s concern to stress the work of the Holy Spirit ([Brevard Childs, The New Testament as Canon: An Introduction, p. 221).

Jewish tradition held that the law was given on the day that Christians commemorate as Pentecost, fifty days after Passover (Leviticus 23:15-21). Luke often says that all faithful were together in order to underscore unity of the community (2:44; 4:24; 5:12). This theme is emphasized in this lesson. The gift of the Holy Spirit [pneuma hagion] (baptism of the Holy Spirit) had been promised by John the Baptist (Luke 3:16). Reference to the Spirit’s appearance as of tongues [glossa] of fire (v. 3) is reminiscent of references to the tongues/flames [lahab] of fire issued by Old Testament writers to suggest God’s presence (Isaiah 66:15-16; 5:24; cf. Exodus 19:18). Luke reports that John the Baptist had promised a baptism of the Holy Spirit and fire [pur] (Luke 3:16; also see Jesus’ promise in Luke 24:49). The report of speaking in other languages [dialektos] and the ability to understand each other (vv. 4-11) is a reversal of the Tower of Babel (Genesis 11:1-9) and another mark of the unity of the community. It is said to have transpired among an assembly comprised of devout Jews from all over the Jewish Diaspora. This experience described of actually understanding foreign languages may be different from the Pentecostal experiences reported by Paul about the Corinthian church that seems to have manifested not in foreign languages but ecstatic, incoherent forms of speech [glossa] (1 Corinthians 14:1-33). The amazement [existamai] of those beholding this is typical of amazement over Jesus’ miracles described in Luke (4:36-37). But the skepticism of some who observed the event, accusing those who had the experience of the Spirit of being drunk [full of new wine] (v. 13), is a reference suggestive of the Pentecostal experience noted in 1 Corinthians 12:13. And the fact that the Greek term glossa (as in glossolalia) is also used in this account suggests that the first Pentecost also seems to have been an ecstatic experience.

Peter is reported to stand to defend the validity of the experience that those filled with the Spirit are not drunk (vv. 14-16). His sermon, based on Joel 2:28-32, follows (vv. 17-21). It teaches that the pouring out of the Spirit on all (even on slaves and women, v.18) is a mark of the Messianic Age. The sermon based on the Joel text underlines the eschatological nature of the text. Peter then proclaims Justification by Faith (v. 21).

Application: The text provides an occasion to explain the real meaning of Pentecost, the gift of the Holy Spirit who brings the Church together in all its multicultural unity that counteracts how the Tower of Babel experience has divided us. This is why Christians need not speak in tongues today. Sanctification (as made possible by the Spirit) might also receive attention.

Romans 8:14-17
This letter of introduction was written by Paul between 54 AD and 58 AD to a church which to date he had never visited. The church he addressed at that time may have been comprised of mostly Jewish Christians. In this lesson Paul continues a discussion of life in the Spirit in view of the realities of sin. First he urges the faithful not to live according to the flesh [sarx], for that leads to death. (The Greek word sarx does not refer to the physical body, but to sinful flesh, to the sin that has corrupted our bodies and lives in their entirety.) But the Spirit [pneuma], he proclaims, gives life (vv. 12-13). All led by the Spirit, Paul notes, are God’s children [huios, sons] (v. 14). When the Spirit, who adopts [huiothesia] us, leads us to bear witness [summarturei], and with our spirit to cry that God is our Father [pater] (presumably in ecstatic ways [see Galatians 4:6-7]), we are not made slaves [doulos], but children [tekna] of God, and so heirs [kleronomoi] (vv. 15-16). As children of God we are heirs of Christ [of his Resurrection], if we suffer with him we are also glorified [sundoxasthomen] with him (v. 17).

Application: This is text for proclaiming the Holy Spirit’s work in creating faith and stimulating good works (Justification by Grace, Sanctification).

John 14:8-17 (25-27)
Again we note that this book is the last of the four gospels to be written, probably not composed until the last two decades of the first century. It is very different in style in comparison to the other three (so-called Synoptic) Gospels. In fact it is likely based on these earlier gospels. The book has been identified with John the Son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early Church Irenaeus (Ante-Nicene Fathers, Vol. 1, p. 414). It is likely that it was written by a disciple of John.

Recently, though, some scholars have suggested an alternative account of the origins of John’s gospel. Appealing to the writings of a late-first/early-second century Bishop Papias, who may have implied that John’s gospel was the result of eyewitness origins, such scholars have argued that the book is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses, especially pp. 423ff; cf. Ante-Nicene Fathers, Vol. 1, pp. 154-155). Regardless of its origins, though, most scholars agree that the book’s main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31).

This lesson records Jesus’ teaching of the way to the Father, including the relation of Father to Son and Holy Spirit. He offers these reflections in his Farewell Discourse, a speech as we have noted previously unique to John’s gospel that Jesus reportedly gave between the Last Supper and his arrest. First, Philip asks Jesus to be shown [deixon] the Father (v. 8). Jesus responds that whoever has seen him has seen the Father (v. 9). He claims to be in [en] the Father and the Father in him. His words are not spoken on his own, Jesus claims, for the Father in him does his works [ergon] (v. 10). Jesus says that he is in the Father and the Father in him. If this is not believed, he should be believed because of his works (v. 11). He proceeds to note that those who believe [pisteuo] in him will do the works that Jesus does, even greater works as goes to the Father (v. 12). He adds that he will do whatever they ask in his name [onoma] so that the Father may be glorified [doxaso] in the Son (vv. 13-14). The lesson seems to be teaching that God is only known through Christ.

Jesus adds that if one loves him, his commandments [entole, literally “what is given”] will be kept. He notes that he will ask his Father to send the faithful another Advocate/Comforter [parakleton] who will be with them forever (vv. 15-16). This is the Spirit of truth
[pneumates aletheias] whom the world cannot receive but the faithful know him because he abides in them (v. 17). In the final verses of the lesson Jesus claims to be saying these things while with the faithful (v. 25). The Advocate [Holy Spirit) whom the Father sent in Jesus’ name will teach everything and remind them of all that he has said (v. 26). Jesus claims to leave peace with the faithful and not as the world [kosmos] gives. He exhorts them not to have troubled hearts (v. 27).

Application: With this lesson opportunity is afforded to preach on the gift of the Holy Spirit and what the Spirit does in our lives (Sanctification) as well as how the Spirit’s work relates to other persons of the Trinity.

THEME OF THE DAY
An eternally living Triune God! Obvious attention to the Trinity on this festival can be elaborated on with reference to how the Trinity reflects God’s love and how human beings embody this triune/communal loving character (Anthropology and Sanctification).

Psalm 8
Today’s psalm is a hymn traditionally attributed to David celebrating God’s glory, his

infinite goodness, and humanity’s God-given dignity. We have previously noted it is unlikely that David is the author of the psalms attributed to him (Brevard Childs, Introduction to the Old Testament as Scripture, p. 512). In fact, some scholars conclude that references to David in the psalms may be a way of using him to represent the inner life of all his subjects, and so of all the faithful (Ibid., p. 521). And so the psalm may aim to encourage the faithful to celebrate the glory of God.

Reference to the Gittoh in the psalm’s Preface may allude to a melody to be used with the song. It begins with an affirmation of God’s sovereignty and moves to an appreciation of the beauty of creation (vv. 1, 3, 9). Despite the awesomeness of God, he is yet proclaimed to be wonderful to human beings and to care for them. They are a little lower than God (or divine beings) crowned with glory [kabod, literally weight or honor] (vv. 4-5). They have dominion over all creation (vv. 6-8). In verse 4 the phrase Son of Man [enosh ben] is used to describe mortality. Or should we read these remarks prophetically as referring to the Messiah (Jesus as Son of Man)?

Application: The text invites at least two directions. This is an opportunity for sermons on anthropology (human greatness as God has created us in his image). Or reference might be made to the relation of Father and Son (Trinity) and how as human beings in God’s image we reflect a Trinitarian/relational character being created in God’s image.

Proverbs 8:1-4, 22-31
The book is a compilation of several Wisdom sayings, aphorisms traditionally ascribed to Solomon, but some of which came from Gentile scriptures (chapters 30-31) that received final editing in the Post-Exilic period (sixth century BC and later). Some these sayings are indebted to other ancient Near-Eastern cultures (especially Egypt). Wisdom (at times personified as female) in the Hebraic context was the work of sages, generally equated with the way of righteousness. It was practical knowledge of life rooted in basic experience and faith. This Proverb is the most fully developed personification of Wisdom, and She is personified in a female sense. Different Hebrew terms are used for Wisdom.

In this case Wisdom [chokmah, also meaning “skill”] is identified in the female gender, as raising her voice and calling from the heights [marom] (vv. 1-3). Wisdom is personified in this Proverb perhaps more than in any other. This call is to all who live (v. 4). In the discussion which follows in the verses of the Proverb not considered in the lesson, Wisdom is also identified as craftiness (omrah, in v. 5) and as intelligence (binah, in v. 14). The final verses are a statement of Wisdom’s authority and antiquity. Depending on how we translate verses 22-24, Wisdom is either a child of the deity before creation of the cosmos or a pre-existent being aligned with God. Either way, Wisdom predates and is present in creation (a master worker) prior to the depths [tehom], water, the mountains, the fields, soil, the heavens. Wisdom is said to be Yahweh’s delight [shaashuim], his master worker (a role in creation), always rejoicing and delighting in the human race (vv. 30b-31).

Application: This Proverb offers insights into the nature of God (a God who delights in the human race and has a female component). The idea of the Son as Wisdom opens doors to elaboration on the relation of Father and Son (Trinity). Christian life as the pursuit of Wisdom (and so of Christ) might also be considered.

Romans 5:1-5
We note again that this letter of introduction was written by Paul between 54 AD and 58 AD to a church which to date he had never visited. The church he addressed at that time may have been comprised of mostly Jewish Christians. In this lesson Paul discusses the consequence of Justification.

He begins by noting that to be justified by faith [pistis] entails peace [eirene, unity or concord] with God (v. 1). Through Christ the faithful are said to have obtained access to the grace [charis] in which they stand. This gives hope of sharing the glory [doxes] of God (v. 2). Also, it is added, the faithful can boast in sufferings, knowing that suffering produces endurance/

patience [hupomone], character, and hope [epis] (vv. 3-4). These comments may refer to End Time realities, present experiences, or both. Paul adds that hope does not disappoint, because God’s love has been poured into our hearts through the Holy Spirit (v. 5).

Application: This text invites reflections on the loving character of God, evidenced in how all three persons of the Trinity are loving, and how this love is distributed to all through the Spirit (Justification by Grace). The implications of this love for living the Christian life and a life that has the strength and hope to endure suffering might also be explored (Sanctification and Eschatology).

John 16:12-15
Again we note that this book is the last of the four gospels to be written, probably not composed until the last two decades of the first century. It is very different in style in comparison to the other three (so-called Synoptic) Gospels. In fact it is likely based on these earlier gospels. The book has been identified with John the Son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early Church Irenaeus (Ante-Nicene Fathers, Vol. 1, p. 414). It is likely that it was written by a disciple of John.

Recently, though, some scholars have suggested an alternative account of the origins of John’s gospel. Appealing to the writings of a late-first/early-second century Bishop Papias, who may have implied that John’s gospel was the result of eyewitness origins, such scholars have argued that the book is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses, especially pp. 423ff; cf. Ante-Nicene Fathers, Vol. 1, pp. 154-155). Regardless of its origins, though, most scholars agree that the book’s main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31).

The lesson offers a report of Jesus’ teaching of the guiding work of the Holy Spirit in the context of his Farewell Discourse. As noted, such texts are unique to John. Jesus begins by noting that he has many things to say, but the faithful cannot bear them now (v. 12). But then he adds that when the Spirit of truth [pneuma tes aletheias] comes he will guide the faithful to all truth, not speaking on his own, but speaking whatever he hears and will declare the things to come (v. 13). He will glorify Christ, declaring what is Christ’s to them (v. 14). All that the Father has is Christ’s, he adds. Thus the Spirit will take what is Christ’s and declare it (v. 15).

Application: This lesson affords opportunity to proclaim the talkative, loving character of the Triune God (to understand the persons of the Trinity as in dialogue and sharing with each other).

THEME OF THE DAY
God’s word does it all! This is a Sunday that calls us, as Trinity Sunday did, to an appreciation of God’s awesomeness, which is evidenced in his faithfulness and love for us, stealing us and all human beings away from our preoccupations. God, Providence, Justification by Grace, and Sanctification receive attention.

Psalm 96:1-9
This is an Enthronement Psalm celebrating God’s kingship. Such psalms that populate this section of the book (93-95-99) were likely used on festivals like the Festival of Booths (Leviticus 23:33ff). They may be more cosmic, having less to do with Israel’s experience, and more shaped by foreign influences (Gerhard von Rad, Old Testament Theology, Vol. 1, p. 363). It begins with a summons to all the world [erets, earth] to worship with singing a new song (vv. 1-3). It is directed that Yahweh is to be revered above all gods [elohim]; gods of other peoples are idols (vv. 4-5a). Honor and majesty [hadar] are said to be before Yahweh (v. 6). All the nations are called to join in his praise, ascribing to him the glory [kabod, honor] due (vv. 7-8). The call is made to God in holy splendor [qodesh, holiness], a reference to ceremonial garments (v. 9).

Application: Sermons on this text might celebrate God’s holy splendor, contrasting that to the idols we often make our god (God and Sanctification).

1 Kings 18:20-21 (22-29) 30-39
The book’s origin as a distinct work derives from the Greek translation of the Hebrew Scriptures (the Septuagint), which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel and 1 and 2 Kings). In its final form it is probably the result of the Deuteronomistic (D) History (the result of sweeping religious reforms in Judah under King Josiah in the seventh century BC), but perhaps later revised after the Babylonian Exile in 587 BC. This book recounts the history of Israel from the death David through the history of the divided kingdoms and the death of the Israelite King Ahab.

This account reports on a contest on Mount Carmel to show that Yahweh, not Baal, both sent a drought and can end it. King Ahaz of Israel (the Northern Kingdom) is said to have assembled the people and the prophets at the mountain, and Elijah challenges them with whether they will follow Yahweh or Baal. He receives no immediate answer (vv. 20-21). Elijah notes that he is the only prophet [nabi] of Yahweh remaining (an exaggeration in light of v. 13) compared to all the prophets of Baal (v. 22). He will offer a sacrifice of one bull to Yahweh and dares the prophets of Baal to do the same. Each will have no fire to offer the sacrifice and the people may see which god responds with a fire (vv. 23-24). When the prophets of Baal were unable to get a fire for their sacrifice, Elijah mocks them. The “leaping” [pasach] referred to, which Baal’s priests engaged in summoning their god probably refers to some sort of ritual dance. The claim made by Elijah that Baal must have wandered away sarcastically implies that this false god must have taken a bathroom break. This “journey” [derek] made by Baal was based on the belief that during dry season he slept in the underworld and rituals by his priests were to awaken him (vv. 25-27). Then as was their custom they cut themselves and bled (v. 28). These were pagan mourning rites, but the purpose of the bleeding may have been to awaken the gods. Then Elijah summoned the people and built an altar [mizbeach, a place of slaughter] to Yahweh with twelve stones, according to the twelve tribes of Israel (vv. 30-32). He invites the people to pour water on the altar and wood three times, and the water filled a trench (vv. 33-35). This seems to symbolize the rain that Yahweh would send. Elijah next calls on Yahweh, the God of Abraham, Isaac, and Israel, and a fire fell on the offering even licking up the spilled water (vv. 36-38). All the people then confessed that Yahweh is God (v. 39).

Application: This is a text for proclaiming the hidden realities of God, that God is real and is only known in a direct encounter with him. He is greater than all our idols (things we make important), who cannot deliver us as God does (Justification by Grace and Providence).

OR

1 Kings 8:22-23, 41-43
See the description of the book in the first alternative to the First Lesson. This lesson is part of Solomon’s Prayer of Dedication for the temple he built, followed by an expansion of the prayer which may have been composed during the Babylonian Captivity. The prayer itself and the first verses of this Complementary First Lesson clearly reflect Deuteronomistic themes. In the prayer Solomon says there is no god like Yahweh Elohim, either above, beneath, or on earth. He keeps the covenant and steadfast love [chesed, mercy] for his servants [ebed] who walk before him with all their heart (vv. 22-23). After petitions that Yahweh would maintain the Davidic covenant and hear the prayers of his people (vv. 24-40), Solomon petitions that when a foreigner [nokri] not of Israel comes from a distant land because of his name and prays, that Yahweh would hear him and so all the foreigner asks. If that were to transpire, Solomon notes, then all the peoples of the earth might know Yahweh’s name [shem, also translated “renown”] and fear [yare, also reverence] him, and then all would know that his name has been invoked on the temple Solomon has built (vv. 41-43).

Application: This lesson invites sermons on God’s faithfulness to his promises, which leads to reverence and a sense of God’s renown. God, Providence, and Sanctification are the relevant doctrinal concerns.

Galatians 1:1-12
This book is a polemical letter written by Paul to a church in Asia Minor (near today’s Ankara, Turkey) he had founded. Its aim is to affirm that Gentiles need not become Jews in order to become Christian. In this lesson we read the letter’s salutation, a discussion of the Galatian apostasy, and an assertion of the divine origin of Paul’s gospel. Paul first identifies himself as not sent by human authorities, but by Jesus Christ and God the Father who raised him (v. 1). He then greets and blesses the Galatians in the name of Christ and the Father. Christ is said to be the one who gave [didomai] himself for our sins to set us free from the present evil age [aionos poneros], in contrast to the one to come (vv. 3-4). This idea of a present evil age supplanted by an era in which God’s justice would prevail was in line with Jewish apocalyptic thought in this era (Isaiah 65:17-25; 1 Enoch 91:15-17). The apostle then laments the Galatians’ desertion of the gospel. He claims that even if he or an angel would proclaim something contrary to what he originally proclaimed, the person should be cursed [anathema] (vv. 6-9). Paul insists that he is not seeking human approval but would be a servant [doulos, or slave] of Christ (v. 10). Apparently he had been accused of conciliating people, being soft on observing Jewish Law, in order to win Gentile converts (cf. 1 Thessalonians 2:4). Paul’s gospel is not of human origin, he insists, but is received through a revelation [apokalupsis, literally “uncovering”] of Jesus Christ (vv. 11-12).

Application: This is a lesson for sermons proclaiming that the gospel is for all and that the Triune God loves openness. Justification by Grace, the Atonement, and Social Ethics are relevant doctrines.

Luke 7:1-10
We are again reminded that this gospel is the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the Church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful. This lesson is the story of the centurion’s faith. Parallel accounts appear in Matthew (8:5-13) and John (4:46b-54).

The narrative begins with Jesus entering Capernaum (v. 1). A centurion [ekatontarchos] there had a slave [doulos] whom he valued, but the slave was close the death (v. 2). The elders [presbuteros] approach Jesus claiming how the centurion had been good to the Jews, building a synagogue [sunagoge, place where people are led together] for them (vv. 3-5). Jesus goes to the house, but before arriving, the centurion sends friends to him claiming he need not go further (the centurion claims not to be worthy of having Jesus in his home), but that he need only speak the word, and the servant would be healed (vv. 6-7). The centurion justifies this by claiming to be a man with authority over many who can command and receive obedience (v. 8). Jesus praises the faith [pistis] of this Gentile (v. 9). (He praises the centurion’s faith, but not his works.) When the friends return to the centurion’s house, the slave had been healed (v. 10). Jesus’ positive interaction with this Gentile is a clear illustration of Luke’s concern to emphasize the Church’s universal mission.

Application: This account invites sermons proclaiming and exhorting faith, but with the stipulation that it is God word that creates such faith that it is a gift (Justification by Grace).

THEME OF THE DAY
The authority of unconditional grace. This is a Sunday for preaching on themes of Justification by Grace, Providence, and Predestination.

Psalm 146
As noted several times previously, Psalms is a collection of prayers and songs composed throughout Israel’s history. It is organized into five collections of books, perhaps an analogy to the five books of the Torah. The authors of each of the psalms are largely unknown, as in this case. This loosening of them from their historical origins entails the validity of their use today in very different contexts from their origins (Brevard Childs, Introduction to the Old Testament as Scripture, p. 523). The actual title of the book is derived from a Greek term meaning “Song” [psalmos]. The Hebrew title of the book, Tehillim, means “hymns” or “songs of praise.” This psalm is a hymn praising God for his help. It begins with praise [halal] and a commitment by the psalmist to praise Yahweh as long as he lives (vv. 1-2). We are reminded not to put our trust in anyone but God, for all human beings will lose their breath [ruach] and return to the earth in death (vv. 3-4). Those whose help [ezer] is in God are said to be happy [ashere, seen or envied by others as blessed] (v. 5). Over-against human inadequacy, it is proclaimed that God is the one who made heaven and earth, the sea and all that is it, who executes justice [mishpat judgment] for the oppressed [ashaq], feeds the hungry, sets the prisoners [asar, those bound] free, loves the righteous [tsaddiq],and upholds orphans and widows [almanah, also “silent ones”]. When we remind ourselves that God’s judgment in the Hebraic sense is a word of comfort, in the sense that it can cause positive outcomes and provide comfort, knowing that God’s just acts have an end in sight, it seems here that a promise is made that the oppression and poverty have an end in sight (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 343, 358-359). It is noted that God gives help to all who need it, especially the oppressed and hungry (vv. 6-9). Concluding praise of God’s eternal rule is offered (v. 10).

Application: This psalm provides several possible homiletical directions, all related to offering praise and thanks for all God does. Besides celebrating that all we have is from God (Providence and Sanctification), one might also preach on the goodness of creation and ecology (Social Ethics). Sermons with a Social Ethical concern about poverty and oppression are also suggested.

OR

Psalm 30
This alternative psalm is a thanksgiving for healing (or restoration), attributed to David. We have previously noted how unlikely it is that David wrote such psalms attributed to him. It is also said to be a song at the dedication of the Jerusalem Temple. This superscription may indicate that this psalm was used at the Feast of Dedication (Hanakkah) after the cleansing of the temple by Judas Maccabeus in 164 BC.

The psalm begins by extolling Yahweh for not drawing/lifting up the psalmist or letting his foes rejoice over him (v. 1). He claims to have cried for help and been healed, been brought up from Sheol (the place of the dead) and restored to life (vv. 2-3). The congregation is invited to join in giving thanks, for the Lord’s anger is but a moment and his favor [ratson, good will] for a lifetime (vv. 4-5). The psalmist testifies that before enduring his trial he had felt secure (vv. 6-7). Reference to God hiding his face [panim] is an image connoting the psalmist’s sense of God having withheld his favor. Then with illness, he turns to God (vv. 8-10), God restores health, and ends the psalmist’s mourning (removing his sackcloth) (vv. 11-12).

Application: Sermons on this Alternative Psalm might explore the low points in life (suffering and Sin) and celebrate how God delivers (Providence and Justification by Grace).

1 Kings 17:8-24
We note again that the book’s origin as a distinct work derives from the Greek translation of the Hebrew Scriptures (the Septuagint), which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel and 1 and 2 Kings). In its final form it is probably the result of the Deuteronomistic (D) History (the result of sweeping religious reforms in Judah under King Josiah in the seventh century BC), but perhaps later revised after the Exile in 587 BC. This book recounts the history of Israel from the death of David through the history of the divided kingdoms and the death of the Israelite King Ahab. This lesson is the beginning of the story of Elijah and his prediction of a drought in Israel (the Northern Kingdom) during the reign of Ahab (869 BC-850 BC) who is portrayed by the Southern Kingdom source of the book as an evil king.

Elijah is introduced as a Tishbite, from central Palestine. He proclaims that Yahweh lives and there will be a drought (v. 1). The Word came to him telling him to hide east of the Jordan (probably in a territory outside of Ahab’s jurisdiction [vv. 2-3]). There he is directed to get water from streambeds and that ravens would feed him (v. 4). Elijah complies and what Yahweh told him was fulfilled (vv. 5-6). After awhile, though, the streambeds dried up as there was no rain in the land (v. 7). Yahweh then tells Elijah to go to Zarephath on the Phoenician coast, which was the heartland of the cult of Baal. He is told that there is a widow [almanah] who will feed him (vv. 8-9). Elijah complies and finds a widow gathering sticks. He asks her for some water and bread (vv. 10-11). The widow responds that as Yahweh lives she had nothing added, only a handful of meal in a jar and is simply gathering sticks to prepare it for herself and her son (v. 12). Most widows lived in poverty in this era. The prophet responds that she should not fear [yare], should make him a little cake of what she has, and then make something for herself and her son. There will still be plenty of food, he prophesies. She complies and there was in fact plenty of food (vv. 14-16).

Then the widow’s son became severely ill, losing all breath. She blames his death on Elijah (vv. 17-18). Taking the child from the widow’s bosom and bringing him to his own bed, Elijah calls to Yahweh, lamenting the calamity brought on the widow (vv. 19-20). Then Elijah laid himself on the child three times, crying unto the Lord, and he came back to life (vv. 21-22). Elijah gives him to his mother and she responds with the confession that now she knows he is a man of God speaking the word of the Lord (vv. 23-24).

Application: This lesson affords opportunities for proclaiming that God gives grace, healing, and salvation without our providing anything for him (Justification by Grace).

OR

1 Kings 17:17-24
See the description of the book and the relevant verses in the first alternative to the First Lesson. The lesson recounts the story of the resurrection of the widow’s on by Elijah, a dramatic example of God’s control over life and death.

Application: Since the verses for this Complementary First Lesson overlap with the first alternative, the Application for these verses is the same as noted above.

Galatians 1:11-24
We note again that this book is a polemical letter written by Paul to a church he had founded. Its aim is to affirm that Gentiles need not become Jews in order to become Christian. In this lesson Paul makes efforts to vindicate his apostleship. The lesson begins with Paul’s assertion that his gospel is not of human origin but received through a revelation [apolalupsis] of Jesus Christ (vv. 11-12). He describes his original career as a fervent Jew and persecutor of Christians. In claiming he advanced/progressed [proekopton] in Judaism, Paul may have been declaring himself as having made progress in cultivating virtue as a Jew (vv. 13-14). He notes that he was set apart by God before he was born and called through grace [charis] (v. 15). Christ was revealed to him in order that he might proclaim him to the Gentiles. No conferring with any human beings about this matter transpired, not even with the apostles in Jerusalem (vv. 16-17). He is clearly trying to assert that his commission to apostleship was due to God’s plan. After three years Paul notes he visited in Jerusalem with Cephas/Peter and James (the brother of Jesus) (vv. 18-19). He closes by noting that he does not lie (v. 20) and proceeds to outline his missionary agenda and its success (vv. 21-22, 24).

Application: The lesson invites sermons on how through God’s election (Predestination) we are set apart to serve (Sanctification) and do mission (Evangelism).

Luke 7:11-17
Once again it should be noted that this gospel is the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the Church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful. This lesson reports the miracle of the resurrection of the widow’s son at Nain (a town 25 miles southwest of Capernaum). The story reflects an event in Elijah’s ministry described in the First Lesson (1 Kings 17:8-24). But this account is unique to Luke.

The account begins with Jesus’ journey to Nain (a village near Nazareth) with a large crowd (v. 11). Approaching the town gate, he encountered a procession carrying the body of a man who had been his widowed mother’s only son (v. 12). (Burials were not allowed in Jewish towns.) Jesus has compassion for the widow (as she had lost her only source of support in old age). This is consistent with Luke’s preoccupation with the poor. The word Lord [kuprios] is used here and elsewhere in Luke to refer to Jesus (v. 13). The bearers stand still, Jesus touches the bier, commands the body to rise, and he did (vv. 14-15). (Touching the coffin as Jesus did here was a violation of Jewish purity laws. He offers the command as if not needing God to bring about the resurrection.) Fear [phobos, an awe connoting awareness of the limits of human understanding and of a divine visitation] seizes the crowd, and Jesus is proclaimed a great prophet [prophetes] (v. 16). The word about him is reported to have spread in Judea (v. 17).

Application: The story suggests sermons on how the presence of Jesus unconditionally excites our response. Justification by Grace and Sanctification as spontaneous good works are implied, as well as a message that the best evangelism is often unplanned.