Proper 6 | Ordinary Time 11 | Pentecost 4, Cycle C (2016)

THEME OF THE DAY
Sinful but free and forgiven! This entails sermons on Sin and Justification by Grace, though attention to Providence and Sanctification are also relevant.

Psalm 5:1-8
This is a prayer for deliverance from personal enemies, attributed to David. It is addressed to the leader of the temple musicians. Petitions are offered that Yahweh would hear the sighs and cries of the psalmist (vv. 1-2). Confidence is expressed in the Lord hearing the psalmist’s voice when he pleads in the morning (often the time when God was thought to come and help) (v. 3; cf. 17:15; 90:14). For testimony is given that Yahweh is not a God who delights in wickedness; even the boastful cannot stand before his eyes (enter the temple) (vv. 4-5). He destroys liars and the bloodthirsty (v. 6). The psalmist through the abundance/plenty of God’s love/kindness [chesed] can enter his house, bowing toward his temple with awe/reverence [yirah] (v. 7). Petitions are made that we be led in the Lord’s righteousness [tsedaqah] because of our enemies (v. 8). We have previously noted that the Hebraic equivalent term for “righteousness” does not just connote legal, judgmental actions, but when applied to God concerns loyalty in relationships, the loyalty of God (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff).

Application: This psalm nicely fits the Theme of the Day and its emphasis on God coming to us with his love, ever faithful to his promises, no matter the sin and evil which plague us. The doctrines of Sin and Justification by Grace should be emphasized.

OR

Psalm 32
This is a thanksgiving for healing attributed to David. The psalm is also designated as a Maskil, an artful or didactic song. 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). This entails that the psalm is best understood as a testimony that all the faithful should raise up thanksgivings.

The psalm begins with a celebration that those whose sin is covered [kasah], with no iniquity imputed [chashab, reckoned] to them, are happy/blessed [ashere] (vv. 1-2). The palmist notes that before confessing sin, sickness had plagued him (vv. 3-4). This point follows from the common supposition, apparently shared by the psalmist, that disease was a punishment for sin. Once sin was confessed, the guilt of sin (and so apparently healing) was granted (v. 5). (Musical interludes are prescribed by the word Selah.) The congregation is commended to a similar faith in God (vv. 6ff). In times of distress, all the faithful should offer prayers to the Lord (v. 6). He is said to be a hiding place [sether] to preserve us from trouble (v. 7). For the Lord gives instruction about teaching the faithful (v. 8). We are urged not to be like a horse or a mule with no understanding whose temper must be curbed with bit or bridle (v. 9). The wicked, it is noted, endure many torments, but steadfast love [chesed, mercy or kindness] surrounds those who trust in [batach, lean on or have confidence in] Yahweh (v. 10). It is asserted that we can be glad [sameach] in the Lord and rejoice [gul] with shouting for joy (v. 11).

Application: This Alternative Psalm affords the opportunity to speak against the idea that God sends evil to those who sin, but God’s love embraces all who trust God that their sins are no longer reckoned (Justification by Grace, Sin, Providence). Opportunity is afforded to preach on faith and trust as “leaning on” or “having confidence in” God (Sanctification).

1 Kings 21:1-10 (11-14) 15-21a
Again we note 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 David through the history of the divided kingdoms and the death of the Israelite King Ahab. This lesson is the story of Naboth’s vineyard. In a way this is also a story of Israel’s exceptionalism and the relative weakness of its monarchy. For elsewhere in the Ancient Near East, monarchs had or sought absolute control over their subjects. This lesson makes clear that such absolute control is not Yahweh’s will.

Naboth lived in Jezreel with a vineyard near the second palace of the late tenth/early ninth century BC king of Israel, Ahab (v. 1). He wanted Naboth’s vineyard, claiming he would give the Jezreelite a better vineyard (v. 2). But Naboth refused; his was an ancestral inheritance that needed to remain in the family (cf. Leviticus 25:23-24, 34) (v. 3). Ahab became resentful and went to bed refusing to eat (v. 4). His wife Jezebel tries to counsel him. He shares the reason for his depression. She reminds him that he is king of Israel and then acts to remedy the situation by acting in his name (vv. 5-8). She writes to the elders in Jezreel to proclaim a fast [tsom, a solemn assembly when a serious problem was considered, see Judges 20:26] seating Naboth near the head of the assembly, and then has some scoundrels charge him with cursing God and the king (vv. 9-11). The plan is implemented and as a result Naboth was stoned to death (vv. 12-14). Jezebel then tells Ahab to take possession of the vineyard, and he did (vv. 15-16). Property of executed criminals seems to have been forfeited to the crown.

The word [dabar] of the Lord then comes to Elijah, and he is instructed to confront Ahab in Naboth’s vineyard (vv. 17-18). Elijah is directed to challenge Ahab for taking possession of one he has killed and warns that the king will perish as a result (v. 19). Encountering the king, Elijah condemns him (vv. 20-21a). It is interesting that Ahab is threatened with the loss of his kingdom as a result of his exceeding limits of royal power, not due to his earlier worship of Baal (16:32-33).

Application: This lesson reveals how Sin permeates all we do, how we are always stealing and coveting. But God is still in control, ready to protect. Providence and Social Ethics (the need for safeguards as well as checks and balances in government) are also possible themes.

OR

2 Samuel 11:26–12:10, 13-15
The description of the other alternative to the First Lesson above provides some insight into the origin of this book as a separate creation. It should be noted that the editing done by the D strand was probably relying on earlier oral traditions about Samuel and Saul. This book especially relates to the reign of David. This lesson relates David’s sin against Uriah and Nathan’s rebuke of him for it.

Prior to the beginning of the lesson, an account is given regarding how David had had an affair with Bathsheba, the wife of Uriah the Hittite and impregnated her. David proceeds to get Uriah out of the way by stationing him in the frontline of his army where he would most likely be killed and he was (11:2-25). The lesson begins with Uriah’s wife in mourning having learned he was dead (11:26). When that period ended, David brought her to his house, married her, and she bore him a son (11:27). Yahweh was displeased and sent Nathan to him. The prophet tells a parable of a poor man with nothing but a little lamb. The basis of the parable is tribal law that permitted someone to slaughter an animal from a neighbor’s livestock when the rules of hospitality made it necessary to do so. But this privilege was forbidden when one had available livestock himself. The parable reports that a rich man had many flocks. But when a traveler came the rich man was not willing to take one of his flock to entertain the wayfarer. So he took the poor man’s lamb (12:1-4). David was angered at the rich man in the story, saying that he deserved death and the lamb should be restored to the poor man fourfold, until Nathan tells him that David had acted like the rich man (12:5-7a). Nathan reminds David that Yahweh had rescued him from Saul, given him Saul’s house and wives (12:7b-8). The question is why he has despised [bazah] Yahweh and done evil (12:8-9). As a result, the sword [chereb] will never depart from his house [bayith], Nathan proclaims (12:10). Three of David’s sons, Amnon, Absalom, and Adjonijah, would die violent deaths (13:22-29; 18:15; 1 Kings 2:25). The lesson ends with David confessing his sin. Nathan responds that Yahweh has put away the sin. According to the law of retaliation (Exodus 21:23-25; Leviticus 24:19-21), David deserved to die. But his deserved death would be borne by someone else. Because of the deed, the child to be born would die (12:13-14).

Application: Sermons on this Complementary First Lesson might explore the same themes as suggested above for the other alternative for the First Lesson. In this case, the concept that another takes the punishment for us opens the way to sermons on Christology or the Atonement. Justification by Grace as “putting away” our sin is another relevant sermon theme.

Galatians 2:15-21
Again we note that this book is a polemical letter written by Paul to a church in Asia Minor (modern-day Turkey) he had founded. Its aim is to affirm that Gentiles need not become Jews in order to become Christian. In this lesson Paul undertakes a discussion of the distinction between law and gospel. Paul first notes his Jewish roots (v. 15). Yet he knows that we are justified [dikaiou] not by works of the law [nomos], but through faith [pistis] in (or of [dia]) Christ (v. 16). Some New Testament scholars believe reference to the law here only connotes practices that mark Jewish identity (circumcision, dietary laws, and so on). But the traditional interpretation of the text has been to understand the law in terms of morality prescribed by the Ten Commandments. Paul next speaks of our having been found sinners in our efforts to be justified in Christ but that does not make Christ a servant of sin (v. 17). Christians, it seems, are both saints and sinners.

Paul says he would be a transgressor if he built up the things he tore down in his previous preaching (adherence to Jewish practices) (v. 18). Through the law he says he died, so that he might live [zao] to Christ. This is a kind of crucifixion with Christ (v. 19). As a result it is no longer he who lives but Christ in him. The life he now lives he lives by faith in the Son of God, who loved him (v. 20; cf. 2 Corinthians 13:5; Romans 8:9-11). He will not nullify the grace of God. If justification comes through the law, Paul adds, then Christ died for nothing (v. 21).

Application: This lesson invites sermons condemning our Sin and proclaiming salvation by grace (Justification by Grace with an appreciation that we have been joined to Christ) and so may live in freedom (Sanctification).

Luke 7:36–8:3
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. In this lesson Jesus interacts with the woman who was a sinner, a story which appears in the other Synoptic Gospels, though in less detail (Matthew 26:6-13; Mark 14:3-9).

Invited to dine with a Pharisee in his home, Jesus eats with a woman known as a sinner [hamatoelas] who comes with ointment (presumably to anoint Jesus) (7:36-37). The Greek word translated “sinner” is translated “prostitute” by some. The woman stands behind Jesus weeping, bathing his feet with her tears and drying them with her hair. Also she anoints his feet (7:38). Bathing the feet, though not in this manner, was common hospitality for guests (Genesis 18:4). The Pharisee criticizes Jesus for allowing this, contending that a true prophet would not allow such a sinful woman to touch him (7:39; cf. Leviticus 5:1-5).

Jesus responds with a parable about a creditor forgiving two debtors. (A denarius was roughly a day’s wages, and so the debts are significant.) He asks the Pharisee which of the two debtors the creditor loves more. Obviously the one with the greater debt (7:40-43). Jesus proceeds to indicate to the Pharisee how much more the woman did for him than the Pharisee had. Consequently though the woman’s sins are many, she has been forgiven [aphiemi, sent away]. She shared great love, as her gestures of hospitality were extravagant by standard manners of the day (7:44-47). Jesus forgives [aphiemi, sent away] the woman her sin, leading to gossip among table guests about Jesus’ actions and claim that the woman’s faith [pistis] had saved her. He refers to her faith saving her (7:48-50). Jesus went on with the Twelve to proclaim the Good News [euanggelidzomenos] of the kingdom of God (8:1). Some women were cured of evil spirits, including Mary Magdalene (8:1-3). It is significant that there is no clear indication here that Mary is the sinful woman described in 7:36ff.

Application: This account also provides occasion to condemn Sin (often manifest in pride) and to proclaim Justification by Grace and the spontaneity of Good Works (Sanctification). Justification by Grace as “sending away” our sin is another relevant sermon theme.

THEME OF THE DAY
Pay attention: God’s ways are marvelous. The lessons underline how marvelous God’s ways are, for he overcomes sin, evil, and other forms of oppression and continues to love and care despite our own complicity. Sin, Justification by Grace, Providence, Sanctification, and Social Ethics are core themes.

Psalm 42-43
These Elohistic Psalms collectively provide a prayer of lament for release from oppression of enemies or for healing in preparation for a pilgrimage. Collectively they constitute a single lyric, evidenced by the lack of a superscript for Psalm 43 and its repetition in verse 5 of 42:5. They were probably composed by an author from northern Israel (near Mount Hermon in the north) planning a pilgrimage to the Jerusalem Temple (42:6). They are said to be a Maskil (a creative hymn) for the Korahites (a group of temple singers).

The prayer begins with a deep longing for God, apparently for God’s presence in the temple (42:1-2, 4). The psalmist claims to be in agony over the ridicule of those asking where his god is (42:3, 10). He asks why his soul [nephesh] is cast down. (We should remind ourselves that “soul” for the ancient Hebrews was not a reality distinct from the body, but a term to describe the life force intimately related to the body.) Perhaps the despondency has to do with sickness, since ancient Semites often regarded sickness as evidence that God had forsaken the one suffering, and the psalmist is experiencing such ridicule; yet he remembers God. He should hope, he says, in God for he will praise [yadah, confess or stretch our hands to] the Lord again (42:5-7, 11; 43:5).

An open question is whether the cast-down soul is the result of sickness or oppression by enemies. God commands steadfast love [chesed] in the day; at night his song [shir] is in the faithful (42:8). The psalmist asks God why he has forgotten him, as his enemies oppress and taunt him (42:9-10). He prays for vindication and deliverance from the ungodly (43:1). The psalmist asks why he has been cast off and oppressed by the enemy (43:2). Petitions follow for God’s light [or] and truth/steadfastness [emeth] to lead to the holy hill (probably the temple on Mount Zion in Jerusalem) and to God’s dwelling (the temple) (43:3). Then the psalmist will praise God as he goes to God’s altar (43:4).

Application: This psalm affords occasion for sermons reflecting on how God is with us and for us, even in hard times (Providence, Sin, Justification by Grace).

OR

Psalm 22:19-28
The psalm is a lament prayer for delivery from mortal illness, traditionally attributed to David, but not likely his work. The superscript’s designation to the leader according to the deer of the dawn is probably a set of instructions to the music leader in the temple about the melody to be used.

The lesson begins with a prayer for healing, pleading for Yahweh’s presence and deliverance (vv. 19-21). He concludes with a vow of the sick one to offer a formal thanksgiving in the temple on recovery (vv. 22, 25). (Or it is also possible that the psalmist has received a response from God, and the rest of the psalm is a song of joyful praise in gratitude for deliverance.) The hymn to be sung follows (vv. 23-31). Reference to fear [yare] of the Lord (v. 23) does not connote being terrified by God, but is just a term for worship and obedience to him, and the comment that God did not to hide his face [panim] (v. 24) is a Hebraic phrase for “remaining in relationship” with us. Among this hymn’s other references to praising God include acclamation and affirmation of his hearing cries of the afflicted [ani] (v. 24), his caring for the poor/afflicted (v. 26), as well as the praise God will receive from the whole earth and the nations (vv. 27-28), the dead (v. 29), and from posterity (vv. 30-31). This praise could be applied to the God who raised Jesus.

Application: Several possibilities for sermons emerge from this text. Sermons could focus on the meaning of “fearing” the Lord. Or we might focus on God’s care for the poor and afflicted and the praise we might lavish on him for the marvelous things he does. Sanctification, Providence, and Social Ethics are obvious themes.

1 Kings 19:1-4 (5-7) 8-15a
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 David through the history of the divided kingdoms and the death of the Israelite King Ahab.

The lesson is an account of the revelation to Elijah while on Mount Horeb (Siani). It follows an account of a confrontation with Elijah after the prophet had presided over Yahweh’s overcoming the prophets of Baal on Mount Carmel (chapter 18). King Ahab informs Queen Jezebel how as a result Elijah had killed all the prophets of Baal (v. 1). In response Jezebel sends a messenger to Elijah threatening his life (v. 2). The prophet is reportedly afraid and fled to Judah. Fleeing to the wilderness (Beer-sheba, where he journeys is a city in the Negev desert), he asks Yahweh that he might die (vv. 3-4). Falling asleep, an angel [malak,, messenger] has him get up and eat, and he does so. This happens a second time (vv. 5-7). Elijah then travels to Mount Horeb (the place according Northern Kingdom oral traditions where Moses received the Law [1 Kings 8:9; Deuteronomy 1:6]) (v. 8). This journey of forty days and his receiving food from an angel suggests that the author sees connections between Elijah and Moses; that Elijah is a prophet “like Moses” (Deuteronomy 18:15).

Yahweh comes to the prophet asking him what he is doing. Elijah replies that he has been zealous for the Lord, but the Israelites have forsaken the covenant and killed the prophets, and he is the only one left, a hunted man (vv. 9b-10). He is instructed to go the mountain, for Yahweh is there to pass by. Then there was a great wind that split rocks and an earthquake and a fire, but God was not in them. Silence followed (vv. 11-12). Wind, earthquake, and fire were traditionally associated with God (Exodus 19:16, 20:18; Deuteronomy 4:11, 5:22-24; Nahum 1:3). Then Elijah hides his face [panim] and stands at the entrance of a cave. A voice asks him what he is doing there. He repeats his comments in verse 10. Subsequently Yahweh directs him to return on the way to the wilderness of Damascus (the Syrian desert) (vv. 13-15a).

Application: This is a lesson for offering comfort, helping hearers to realize that though we are mired in sin all Christians are loved by God, who will use them. Sin, Justification by Grace, and Sanctification are core themes.

OR

Isaiah 65:1-9
It is well known that this book is actually the product of two or three distinct literary traditions. The first 39 chapters are the work of the historical prophet who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian Empire. Chapters 40-66 emerged in the later period of the Babylonian Exile in the sixth century BC. A hypothesized third section (chapters 56-66) of the book perhaps written by Second Isaiah or by one of his disciples in view of the close stylistic similarities to chapters 40 on begins at the conclusion of the Babylonian Captivity and is likely written after the restoration of exiled Judah, expressing some disappointment about what has transpired since the Exiles’ return. This lesson is the work of this last section. It is a word about God’s righteous judgment on Israel, a defense of God’s actions.

God says that he is ready to be sought out, but the people have been silent and followed their own devices (vv. 1-2). They continue the pagan rituals — sitting inside their tombs and practicing divination to consult the dead and violate dietary laws by eating pigs (vv. 3-4). God warns them not to come near him for he is too holy [qodesh] for them (v. 5). He notes their faithlessness and threatens repayment for their iniquities (vv. 6-7). God threatens to separate the righteous from the unrighteous (he calls those whom he chooses his servants [ebed]) just as good clusters of grapes are separated from the bad. He will bring forth descendants from Jacob; his chosen [bachar] will inherit his mountains (vv. 8-9).

Application: This Complementary Version of the First Lesson inspires sermons on God’s faithfulness (his righteousness) to his people and despite our Sin (following the ways of the world) God in his holiness will marvelously work good for his people. The text could be read messianically to make the point that the chosen one of Jacob will be the one to bring his chosen servants (the faithful) to their inheritance (Sin, Justification by Grace, Christology).

Galatians 3:23-29
It is good to be reminded again the origins of this book as 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 discusses the purpose of the law and baptismal equality. He begins by noting that before faith [pistis, before the era of Christ] came we were imprisoned under the law [nomos] (v. 23). Thus the law was our disciplinarian/trainer [paidagogos, not a teacher, but a slave supervising children] until Christ came to justify [dikaioo] us (v. 24). Since faith has come we are no longer subject to this disciplinarian. For in Christ we are his children [huios, son] (vv. 25-26). Paul adds that as many who are baptized into Christ have been clothed in him (v. 27). As a result, there are no distinctions among people (gender, ethnicity, slavery status). All are one in Christ (v. 28). Those who belong to Christ are Abraham’s offspring/heirs [kleronomos] (v. 29).

Application: This lesson invites sermons on at least two distinct, though related directions. We might focus on how although we are free from the law it still exerts and important and necessary function for Christians as disciplinarian. We understand it to condemn Sin and regulate social engagement (Social Ethics). God gets our attention with demands of the law. The text also invites consideration of Justification by Grace understood as being marvelously clothed in Christ and all his marvelous blessings.

Luke 8:26-39
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 healing of the Gerasesne demoniac, an account present in all the Synoptic Gospels (Matthew 8:28-34; Mark 5:1-20).

The narrative beings with Jesus and the disciples arriving in the country of the Gerasenes, exact location not known, but likely on the opposite side of the Sea of Galilee from the region of Galilee (v. 26). A man from the city possessed of demons [daimonia] meets Jesus. He was naked and lived in tombs (v. 27). He falls down before Jesus demanding to know what Jesus, identifying him as Son of the most high God [huios tou Theou tou hupsistou], had to do with him (v. 28). For Jesus had commanded the unclean spirit [pneumati to akatharto] to come out of the man (v. 29a). Many times the man had been seized, entailing the need to be kept in chains. Yet sometimes he would escape and be driven into the wilds (v. 29b). The wilderness was thought to be a favorite haunt of demons (11:24).

Jesus asked for the man’s name and he used the name “Legion,” for many demons possessed him (v. 30). The demons begged Jesus not to be ordered into the abyss [abusson, the bottomless pit reserved for God’s enemies], also begging permission to enter a nearby herd of pigs (vv. 31-32). The demons proceed as per this permission, entering the swine and causing them to drown (v. 33). We are reminded of the unclean character of pigs for Jews (Leviticus 11:7; Deuteronomy 14:8). The swineherds heard of this and told others (v. 34). People came out to see and found the man healed, clothed, and sitting with Jesus (likely at his feet) (vv. 35-36). The people of the region asked Jesus to leave, for they were afraid [phobos]. So Jesus got in a boat (v. 37). The man healed begged Jesus that he might stay with him (v. 38). Jesus tells him to return to his home and to proclaim what God has done for him but doing so in terms of what Jesus had done (v. 39). A clear testimony to Jesus’ identification with God seems to be made here.

Application: This text affords opportunities for sermons on miracles, helping people to see that whenever evil is overcome it is miraculous, but that much of this overcoming of evil by God is related to Christ’s Work (Providence and Atonement interpreted as Christ’s conquest of evil).

THEME OF THE DAY
Discipleship. Sanctification is of course the central theme of this Sunday, but since we need to know who we are following, attention to Providence and Justification by Grace as inspiring discipleship seems most appropriate.

Psalm 77:1-2, 11-20
This is an Asaph Psalm and lament praying for deliverance from personal trouble. We should be reminded that Asaph was one of David’s chief musicians (1 Chronicles 6:39; 15:17).

The psalm begins with a cry to God, seeking him in the day of trouble. Yet the psalmist adds that his soul [nephesh, life force] still refuses comfort (vv. 1-2). For encouragement, the mighty works of God are recalled (vv. 11-12). God’s way is said to be holiness [qadosh, set apart], working wonders. It is noted that no god [el] is as great as God (vv. 13-14). It is said that with his strong arm [zeroa] he redeemed [gaal, freed by repaying] the descendants of Jacob and Joseph (v. 15). The psalm likely concludes with an ancient hymn praising God’s work in creation (vv. 16-19) and in Israel’s history (v. 20). Reference to waters that God overcomes may connote the primeval waters of chaos in creation (vv. 16-17; cf. Genesis 1:2) and also the Lord’s leading the people of Israel through the Red Sea (v. 19), as in verse 20 there is a reference to how Moses and Aaron led God’s people (cf. Exodus 14).

Application: This psalm invites sermons on how God is present in our times of trouble, freeing us (the image of repaying connotes Christ’s Atoning Work which might receive attention) and moving us in holy ways (ways set apart from the ways of the world). Providence, Atonement, Justification by Grace, and Sanctification are valid sermon themes for consideration.

OR

Psalm 16
This song of trust, praying for deliverance from trouble (v. 1) based on God’s power to save, is attributed to David. 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). Consequently, this psalm seems to direct us to trust God like the psalmist did.

The psalmist pleas for protection (v. 1) and confesses that there is no good apart from Yahweh (v. 2). He claims delight in the holy ones [qadosh, those set apart] in the land who have not chosen other gods (vv. 3-4). Reference seems to be made to distribution of land Yahweh has offered and with it rich life (vv. 5-6). Yahweh is praised for giving counsel and instruction (v. 7). Confidence that God will not abandon the faithful gives joy [simchah], confidence, and direction for living (vv. 9-11).

Application: This psalm also invites sermons on God as our protector, providing us with guidance in life. His faithfulness to us gives joy and direction for life (Providence, Justification by Grace, and Sanctification).

2 Kings 2:1-2, 6-14
This book and 1 Kings were originally one book, providing an account of Israel’s history from

the death of David through Jehoiachim’s release from a Babylonian prison. There is some speculation that these texts are the product of the Deuteronomistic Reform of Josiah in the seventh century BC, but later revised after the Babylonian Exile in 587 BC. Second Kings recounts the history from the reign of Ahaziah (850-849 BC) to the Assyrian destruction of Samaria (721 BC), as well as the story of Judah from the fall of Israel through the destruction of Jerusalem, ending with the elevation of King Jehoichim in exile (chapters 18-25). Not surprisingly, the book largely follows Deuteronomistic themes regarding loyalty to Yahweh alone and a criticism of all the kings of the Northern Kingdom for sanctioning the worship of God in sanctuaries outside Jerusalem. Yet the promise of the eternality of the Davidic covenant is said to remain secure. Throughout the book, prophets (especially Elijah, Elisha, Jonah, and Isaiah) rise up to proclaim God’s will. In this lesson we consider the story of Elijah being taken up to heaven by a whirlwind [searah], succeeded by Elisha.

The account begins with Elijah and Elisha traveling from Gilgal (a town west of the Jordan near Jericho or else a town near Bethel far from the Jordan). The prophet asks his younger follower to journey with him to nearby Bethel. Elisha pledges to stay (vv. 1-2). The narrative continues with Elijah asking Elisha to stay with him for Yahweh has sent the prophet to the Jordan River, and Elisha consents (v. 6). Elijah removes his mantle, strikes the waters and it parts, so that the two could cross the river on dry land (v. 8). Connections between Elijah’s ministry and that of Moses (crossing the Red Sea) are apparent. Elijah asks Elisha what he could do for the younger man, as the prophet is about ready to be taken. Elisha asks for a double portion of the prophet’s spirit [ruach] (v. 9). Elijah responds that this is a hard thing, yet it will be done for Elisha if he sees the prophet taken [laqach] (v. 10).

Chariots and horses of fire appear (images associated with Yahweh), separating Elisha and Elijah, and the prophet ascends to heaven. Elisha watched, crying out, “Father, these are the chariots [rekeb] of Israel….” (The term father [ab] was a title given to a man of religion.) When Elijah was out of sight, Elisha began to tear his clothes — a sign of mourning (vv. 11-12). Elisha picks up Elijah’s mantel, which had fallen and returned to the bank of the Jordan. He strikes the water and it parts. Elisha [like Elijah and Moses] is said to have gone over to the river’s other side (vv. 13-14). This demonstrates that he had become the successor of earlier prophets.

Application: Sermons on this lesson will proclaim how life is easier and happier to live when we stand in a heritage, looking ahead to the other side of death. Sanctification, Justification by Grace, and Eschatology all receive attention.

OR

1 Kings 19:15-16, 19-21
The description of the first alternative to the First Lesson above provides some insight into the origin of this book as a separate creation. 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. The lesson describes part of the revelation to Elijah on Mount Horeb where he receives a mission from God that includes calling Elisha as his successor. We begin with Yahweh’s directive to Elijah to return home and on the way to the wilderness [midbar] of Damascus (the present-day Syrian desert). And then the prophet is to anoint Hazael king over Aran and Jehu as king of Israel, and then Elisha as a prophet in Elijah’s place (vv. 15-16). (Jehu would eventually succeed in overthrowing the dynasty of Omri and wipe out Baal worship [2 Kings 9-10]. The fact that God would anoint the ruler of Gentiles like Aran was testimony to his control of affairs outside Israel.)

The lesson then resumes with Elijah finding Elisha who was plowing at the time with twelve yoke of oxen. Elijah passes by them and throws his mantle on Elisha who left the oxen and ran after Elijah. (Throwing the mantle on the younger man was a kind of anointing of Elisha.) The younger man asks first to kiss his mother and father and then pledges to follow the prophet, for Elijah makes clear that what has happened is very important (vv. 19-21). Elisha may have first displayed some lack of determination to follow Elijah in asking to bid his parents farewell. But Elisha’s slaughtering his oxen indicates his willingness to break totally with his past life.

Application: Sermon themes of the other alternative for the First Lesson seem appropriate to this alternative too. Another sermon direction might be to highlight that discipleship involves breaking with the past (Sanctification and Realized Eschatology).

Galatians 5:1, 13-25
Once more we remind ourselves of the origins of this book as 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 undertakes a discourse on Christian freedom and its implications for Christian life (Sanctification).

The lesson begins with Paul noting that for freedom [eleutheria] Christ has set us free. Readers are exhorted to stand firm and not submit to a yoke of slavery (v. 1). The freedom to which the faithful were called, Paul urges, cannot be used as an opportunity for self-indulgence but through love the faithful should become slaves [douleute] to each other (v. 13). Faith, it seems, produces good works. Love [agapao] of neighbor is said to summarize the whole law [nomos], he adds (v. 14; cf. Leviticus 19:18). This suggests that Paul’s comments on the law are not just about human regulations, but about good works. He cautions care if the faithful get ugly to each other (v. 15). He calls readers to live by the Spirit [pneuma] and not by the flesh [sarx]. The two are opposed (vv. 16-17). To be led by the Spirit is to be not subject to the law (v. 18). Paul then lists the works of the flesh (vices common in the Graeco-Roman world) like fornication, idolatry, envy, and so forth (vv. 19-21a). Those who do such things are warned that they will not inherit God’s kingdom (v. 21b). Paul then lists the fruits of the Spirit including love, joy, peace, faithfulness, and self-control. There is no law against such things, he adds (vv. 22-23; cf. Romans 12:6-8). He concludes by noting that those who belong to Christ have crucified [stauroo] the flesh with its passions (v. 24). If we live by the Spirit we should let ourselves be guided by the Spirit (v. 25).

Application: This lesson affords an opportunity to clarify what Christian freedom is like (Sanctification and Justification by Grace).

Luke 9:51-62
Again we are 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). This lesson recounts the narrative of Jesus’ rejection by a Samaritan village in his travels and his teaching on the claims of discipleship. Only the comments on discipleship have a parallel in the other gospels (see Matthew 8:18-22).

Luke first notes that the days were drawing near [sumplerousthai, being fulfilled] for Jesus to be taken up [analepseos, a reference to the Ascension] so he set his face to go to Jerusalem (v. 51). He is reported to have sent messengers [aggelos, the same Greek term for “angels”] ahead of him. Their task was to arrange for lodging and food. They entered a village of Samaritans, but the citizens did not receive him (vv. 52-53). James and John ask Jesus if they could command a fire to consume those rejecting him, but Jesus rebuked them (vv. 54-55). Going to another village Jesus gains other followers. One claims that he will follow Jesus wherever he goes (vv. 56-57). Jesus responds that while animals have dwelling places, the Son of Man [huios tou anthropou] does not (v. 58). This title “Son of Man” may refer to Jesus claiming the authority of a prophet (Ezekiel 2:1, 3) or an eschatological judge (Daniel 7:13-14). Jesus invites another man to follow him, but he said that he must first bury his father. Jesus responds that the dead must bury their own dead and that the man should proclaim the kingdom of God (vv. 59-62). The final verses are reflections on the cost of discipleship.

Application: With this text one can proclaim how true discipleship involves focusing on Christ with no qualifications, and all other agendas must take second place to him. Sanctification as freedom from the law could be the focus of such a sermon, along with Justification by Grace as its presupposition.

THEME OF THE DAY
Living the faith. Sanctification is the most prominent theme of these texts.

Psalm 30
This thanksgiving for healing (or restoration) is a psalm attributed to David at the dedication of the temple. This superscription may indicate that the psalm was used at the Feast of Dedication (Hanukkah) after the cleansing of the Jerusalem Temple by Judas Maccabeus in 164 BC. 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). In this case, the psalm is best understood as a mandate and model for giving thanks.

The psalm begins with praise to Yahweh for drawing up the psalmist and not letting his enemies rejoice over him. For Yahweh Elohim has healed (vv. 1-2). He has been brought up from Sheol (the place of the dead) and restored to life (v. 3). The congregation is invited to join in giving thanks, for the Lord’s anger is but a moment and his favor [ratson] for a lifetime (vv. 4-5). The psalmist testifies that before enduring his trial he had felt secure. Reference to God hiding his face [panim] is an image connoting withdrawing favor (vv. 6-7). Then with illness, he turns to God, pleading for him to be gracious (vv. 8-10), and God restores health so mourning (signified by the sackcloth he wears) turns to dancing and leads to the faithful to praise [zamar] him (vv. 11-12).

Application: Sermons on this psalm will give thanks and praise to God for his graciousness, reminding the faithful that such gratitude is the Christian way of life (Sanctification, Justification by Grace, Providence).

OR

Psalm 66:1-9
This is an Elohistic liturgy of praise and thanksgiving. All the earth is exhorted to make a joyful noise of praise to God (vv. 1-2, 4). His deeds are said to be awesome, and his enemies cringe before his power (v. 3). What God has done is said to be awesome (v. 5). Prior to this verse and after verse 7, musical interludes (designated by the term Selah) were included.

Reference is made to the Israelites’ crossing of the Red Sea (v. 6). God is said to rule by his might/power [geburah] forever, keeping watch on the nations (v. 7). All people are urged to bless [barak] the Lord and let the sound of his praise [tehillah] be heard, for he has kept the people alive (vv. 8-9).

Application: This alternative psalm also affords an opportunity to revel in God’s power (Providence), but especially to make clear that Christian life is a life of praise and thanks (Sanctification).

2 Kings 5:1-14
We are reminded again that this book and 1 Kings were originally one book, providing an account of Israel’s history form the death of David through Jehoiachim’s release from a Babylonian prison. There is some speculation that these texts are the product of the Deuteronomistic Reform of Josiah in the seventh century BC, but later revised after the Babylonian Exile in 587 BC. Second Kings recounts the history from the reign of Ahaziah (850-849 BC) to the Assyrian destruction of Samaria (721 BC), as well as the story of Judah from the fall of Israel through the destruction of Jerusalem, ending with the elevation of King Jehoichim in exile (chapters 18-25). Not surprisingly, the book largely follows Deuteronimistic themes regarding loyalty to Yahweh alone and a criticism of all the kings of the Northern Kingdom for sanctioning the worship of God in sanctuaries outside Jerusalem. Yet the promise of the eternality of the Davidic covenant is said to remain secure. Throughout the book, prophets (especially Elijah, Elisha, Jonah, and Isaiah) rise up to proclaim God’s will.

This lesson is a report of the healing from leprosy of Naaman, who was a much-respected commander of the army of the king of Aram (located in modern Syria). On one of the raids the Arameans had taken captive a girl from Israel, and she served Naaman’s wife. The girl told his wife that if Naaman were with a prophet from Samaria he could be healed (vv. 2-3). Naaman informs his king, and the king of Aram sends Naaman with a letter and an exorbitant gift to the king of Israel (750 pounds of silver and 150 pounds of gold) (vv. 4-5). When Israel’s king received the letter, he tears his clothes in anguish, fearful of a possible invasion by a stronger power (v. 7). When Elisha heard this he sent a message to the king, telling the king to send Naaman to him so that he may see that Elisha is a true prophet (v. 8). Naaman arrives at Elisha’s house and is told by a messenger from Elisha to wash seven times in the Jordan River (vv. 9-10). Seven, a number associated with completeness, is of course also number associated with rituals for the Hebrew mind. This angers Naaman, feeling Elisha should have met him and invoked the name [shem, renown] of his God to cure the leprosy (v. 11). He sees no reason why he could not have bathed in the waters in Syria (v. 12). Servants approach him, addressing him as father [ab, a term usually employed by disciple addressing his master], noting that if Elisha had commanded something difficult to be healed, would not Naaman have done so (v. 13). In response, Naaman complies with the directive and is healed (v. 14).

Application: This version of the First Lesson should give rise to sermons proclaiming the universal significance of God’s saving work (that it is for everyone), and this might lead to discussions of the significance of the Atonement, as well as the implications of this universal thrust for our attitudes towards others who are different from us (Sanctification).

OR

Isaiah 66:10-14
It is well known that this book is actually the product of two or three distinct literary traditions. The first 39 chapters are the work of the historical prophet who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian Empire. Chapters 40-66 emerged in the later period of the Babylonian Exile in the sixth century BC. A hypothesized third section (chapters 56-66) of the book perhaps written by Second Isaiah or by one of his disciples in view of the close stylistic similarities to chapters 40 on begins at the conclusion of the Babylonian Captivity and is likely written after the restoration of exiled Judah, expressing some disappointment about what has transpired since the Exiles’ return. This lesson, the concluding oracles of the book, is the work of this last set of editors.

Hearers are directed to rejoice [sameach] with the restored Jerusalem (referred to in the female gender). All who love her are to rejoice (v. 10). The restored city will nurse and satisfy us, as we drink from her bosom with delight (v. 11). Yahweh promises to extend her prosperity (v. 12). The Lord compares himself to a mother [em, ancestress] comforting a child, so he will comfort the faithful (v. 13). This flourishing makes clear to all that the Lord is with his servants [ebed] and his wrath is great against his enemies (v. 14).

Application: This Complementary Version of the First Lesson offers sermons on the feminine aspects of God and the Church (interpreted as the New Jerusalem). Preachers will help hearers to recognize that with a comforting God like this (Justification by Church) and community support (Church) the Christian life can only be one of rejoicing (Sanctification).

Galatians 6:(1-6) 7-16
It is good to be reminded again the origins of this book as 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 offers further reflections on the implications of Christian freedom for Christian life along with some admonitions.

Paul begins by noting that if anyone is detected in transgression, those who have received the Spirit should restore such a sinner in gentleness/meekness [praotes] (v. 1). Readers are charged to bear each other’s burdens and in so doing fulfill the law [nomos] of Christ (presumably love) (v. 2). Those who are nothing [medeis] and think themselves something deceive themselves (v. 3). All must test their own work, lest it become a cause for pride (v. 4). All must carry their own loads [phortion] (v. 5). Those who are taught the word must share in all good things with their teacher (v. 6). Paul then urges readers not to be deceived, for God is not mocked and we reap what we sow. To sow the flesh leads to corruption. To sow the Spirit [pneuma] leads to eternal life [zoe aionion] (vv. 7-8). Consequently, we should not grow weary in doing right, for we will reap at harvest time if we do not give up. Thus we should work for the good [agathos] of all, especially for those of the household [oikeious] of faith (vv. 9-10).

The apostle next notes his signature (v. 11). He adds that those who want to make a good showing in the flesh [sarx] try to compel circumcision so that they may not be persecuted for Christ’s cross [stauros] (v. 12). But even the circumcised do not obey the law (v. 13). Paul says he would never boast, save in the cross of Christ by which the world has been crucified [stauroo], and he to the world [kosmos] (v. 14). Circumcision or uncircumcision is nothing, he claims. A new creation [kainos ktistis] is everything (v. 15). Paul understands salvation as God’s remaking the world (2 Corinthians 5:17-19).

Application: This lesson encourages sermons describing the Christian life and its dependence on God for all good — an insight that makes life/creation look new and the things of the world and its demands less attractive (Sanctification and Realized Eschatology).

Luke 10:1-11, 16-20
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 recounts the mission of the seventy commissioned by Jesus and their return to him. Only Matthew contains some parallels (9:37-38; 10:7-16, 40; 11:20-27), and they appear as in the case of Luke in connection with commissioning seventy to the work of mission.

Jesus appoints seventy and sends them in pairs to other towns he intends to visit (v. 1). (Seventy is the number of nations according to Genesis 10. It is also the number of elders [zagen] chosen by Moses from the Twelve Tribes [Exodus 24:1; Numbers 11:16].) The harvest [therismos] is said by Jesus to be plentiful, but the laborers few (v. 2). Harvest likely refers here to the gathering together of Israel (cf. Isaiah 27:12). He claims to send out the seventy like lambs [arnus] to wolves. They are to carry no bags or sandals, greeting no one on the way lest it cause delay (vv. 3-4). When entering houses they are to wish them peace [eirene]. If not one responds with peace, the peace offered by Jesus’ followers will return to them (vv. 5-6). His followers are instructed to remain in the same house each eating and drinking what is brought, for a laborer deserves pay (v. 7).

When entering a town, the seventy are to eat what is received and cure the sick, announcing God’s coming kingdom [basileia] (vv. 8-9). (Jesus is breaking with Jewish dietary laws with this injunction, a theme most in keeping with Luke’s emphasis on the universal mission of the Church [Acts 1:8].) But if not welcomed, they are to leave, even wiping off the dust of the town from their feet in protest. They are to announce in these cases the coming kingdom (vv. 10-11).

Later Jesus notes that whoever listens to the seventy listen to him, and likewise their rejection is a rejection of him (v. 16). The seventy complete their mission with joy [chara], reporting that demons [daimonia] submit in Jesus’ name [onoma] (v. 17). This suggests the dawning of God’s kingdom. Jesus says he saw Satan falling from heaven and has given them authority [exousian] to tread on snakes and over all the power of the enemy [echthros]. They will not be hurt (vv. 18-19). These are also clear signs of the end. He cautions them against rejoicing that the spirits [pneumata] submit to them, but notes that their names are written in heaven (v. 20).

Application: This account encourages sermons proclaiming the nature of God’s call, how his servants are equipped and the nature of their authority. Sanctification and Ministry (including the Priesthood of All Believers) and Eschatology (that such a Ministry foreshadows a new day) should be emphasized.

THEME OF THE DAY
God keeps us on the move. Sanctification is the primary emphasis, though this must be examined in relation to Justification by Grace and the Atoning Work of Christ.

Psalm 82
This is an Asaph Psalm liturgy of the Lord’s judgment on pagan gods. The reference to Asaph is to one of David’s chief musicians (2 Chronicles 6:39; 15:17). The psalm begins with God taking his place in the council of gods (a common Ancient Near East belief that the world was ruled by such a coalition) (v. 1). God challenges the other gods not to show partiality to the wicked, but to do justice [tsadaq, to declare right or just] to the weak and needy (vv. 2-4). We have previously noted that the Hebraic equivalent term for “righteousness” when applied to God does not just connote legal, judgmental actions, but concerns loyalty to his covenant in saving us, even at times as in this case God’s righteousness is declared or bestowed on the faithful (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff). Likewise 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 (Ibid., pp. 343, 358-359). (A musical interlude designated by the term Selah follows v.2.)

The other gods whom Elohim challenges are said to be lacking in knowledge and understanding (v. 5). These gods are called “children of the most high God” which strips them of their divine privilege (vv. 6-7). The psalmist, perhaps reflecting the theology of the Pentateuch’s Priestly oral tradition, closes with a prayer that God might judge the earth since all the nations belong to him (v. 8). We have here a firm indication of the emerging strict monotheism of the Hebraic faith.

Application: The psalm puts preachers in dialogue with the false gods of our day, and how our God is judging those evils to our benefit (Providence and Sin). He declares us righteous, and so sermons on this theme might explore the Old Testament idea of righteousness as loyalty to the law, which entails that Christians share God’s faithfulness to God’s promises. That will keep Christians moving (Justification by Grace and Sanctification).

OR

Psalm 25:1-10
This is a lament song attributed to David; it is really a prayer for deliverance from personal enemies. We remind ourselves that 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). In that sense this psalm is a reminder we all do well to pray for deliverance. The psalm is acrostic. Every successive verse begins with the next letter of the Hebrew Bible.

The psalm starts off with praise of God as the one in whom the psalmist trusts [batach] (vv. 1-2), a plea not to be put to shame [bosh] (v. 3), and a prayer for direction (to walk in God’s truth [emeth, steadfastness]) (vv. 4-5a). Yahweh is said to be the God of salvation/safety [yesha] and to be of compassion (vv. 5b-6). The psalm continues with a confession of sin and prayer for forgiveness (vv. 6-7). The affirmation of Justification by Grace (that God would not remember [zakar] our sin) includes a concern with the practice of the religious life (Sanctification). It seems that the forgiven sinner (the humble one [anav]) is led by God. All the paths of the Lord are said to be steadfast love and faithfulness for those who keep his covenant [berith] (vv. 5, 8-9).

Application: Sermons emerging from the psalm’s word will celebrate the “safety” Christ’s compassionate saving work affords, how he does not remember our Sin (Justification by Grace) and how as forgiven we are led by him and trust him, for he reigns in our lives (Sanctification).

Amos 7:7-17
This lesson is drawn from a collection of teaching and traditions concerning a prophet who may have written during the prosperous reign of Jeroboam II in Israel (786-746 BC). From Judah, Amos did his prophesying in the Northern Kingdom, but then after the Babylonian Captivity may have returned to Judah to write a summary of his proclamation. Some scholars contend that his addresses were gathered and combined to form this book. The lesson is a portion of one of the five visions of God’s judgment and restoration given to Amos along with his confrontation with Amaziah, the official priest of the Northern Kingdom’s royal sanctuary in Bethel (v. 10).

First, Yahweh reveals a wall with a plumb line [anak] to symbolize that Israel is warped beyond correction and so must be destroyed. The destruction of its “high places” [bamah] seems to refer to the sanctuaries for its sacrifices (vv. 7-9). Amaziah in turn reports to King Jerobaom that Amos was conspiring against him (vv. 10-11). Amaziah admonishes Amos to flee to Judah and cease prophesying in Bethel (vv. 11-12). Amos responds that he is no prophet (not part of the prophetic order common in Israel and Judah), but a herdsman summoned by Yahweh to prophesy (vv. 14-15). He responds that Israel will be destroyed (vv. 16-17).

Application: Sermons on this text should proclaim Christian faith’s extremism with regard to the injustices and unfaith of the status quo (Sanctification and Social Ethics).

OR

Deuteronomy 30:9-14
Like the first four books of the Bible, Deuteronomy is probably the product of four distinct oral traditions. It is primarily the work of a strand scholars have called D (the Deuteronomistic source). This strand was related to, if not rooted in, the sweeping religious reforms under Judah’s King Josiah in the late seventh century BC. This literary strand also influenced the histories of the books of Joshua, Judges, and 1 and 2 Samuel, as well as 1 and 2 Kings. The book’s theme is evidenced by the meaning of its title (“Second Law”). It is possible, though, that the book in its final form was edited after the Babylonian Captivity of the sixth century BC. Portrayed in the form of Moses’ Farewell Address, it is the reaffirmation of the covenant between God and Israel. The legal tradition of the book of Exodus is reinterpreted in contemporary terms of Josiah’s 621 BC religious reforms and the harsh realities of exile.

This lesson is drawn from Moses’ Third Address. It may presuppose that Israel has been in exile. It is promised that Yahweh Elohim will make the people abundantly prosperous in all undertakings, for he will take delight/rejoice [sus] in prospering them as he did their ancestors when we obey his commandments [mitsvah] and decrees/statutes [chuqqah] written in the Book of the Law for it shows the faithful turn to him with all their heart [iebab] and soul [nephesh] (vv. 9-10). This is not a hard commandment, not too far away. It is not inaccessible in heaven (vv. 11-12). The text seems to call for a quest for cosmic wisdom and posits a ready accessibility to God’s commandments that the law is always with us in the created order. Nor is it beyond the sea (v. 13). The word is very near, in our mouths and hearts (v. 14). Apparently such covenant demands were not regarded as burdensome, but have been graciously revealed. From a Christian point of view these viewpoints could be taken as a description of the Christian’s relation to God’s law in light of the Revelation in Christ, that the law’s demands are now internalized and so are really a description of who we are as Christians.

Application: This Complementary Version of the First Lesson provides excellent opportunities to teach the status of the law for Christians in light of the work of Christ (Sanctification and Justification by Grace).

Colossians 1:1-14
The lesson is drawn from a circular letter that was either written by Paul from prison (4:3, 10, 18) late in his career or by a follower of Paul who had a hand in assembling the collection of his Epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics different from the authentic Pauline corpus. The Epistle addresses Christians in a town in Asia Minor near Ephesus, which though not likely founded by Paul was basically in line with his teachings, save being threatened by ascetic teachings (2:21, 23), ritual practices rooted in the Jewish traditions (2:16), and philosophical speculation (2:8, 20), all of which were related to visionary insights and perhaps even to the heresy of Gnosticism. Christ’s cosmic lordship is a central theme. This lesson includes the Salutation of the Epistle, a thanksgiving for the Colossians, and an intercession.

First identifying himself as an apostle [apostolos], Paul greets the saints [hagios, those set apart] and faithful in Colossae (vv. 1-2). He follows with a thanksgiving for the Colossians. Paul then notes the faith and love for all the saints that the Colossians exhibit (v. 4). He refers to the hope [elpis] laid up for the faithful in heaven (v. 5). This hope, which was heard before the gospel [euaggelion], bears fruit (v. 6). Paul observes that it has been taught to the Colossians by Epaphrus who founded the church in the town and who now assists him. The apostle notes that through Epaphrus he has learned of the Colossians’ love in the Spirit [pneuma] (vv. 7-8). Paul next speaks of not ceasing to pray for the Colossians, asking that they be filled with knowledge [epignosis full knowledge] of God’s will and lead lives worthy of the Lord as they bear fruit in every good work and grow in God’s knowledge (vv. 9-10). He also prays that the Colossians would be made strong with all the strength from God’s glorious power, prepared to endure all with patience and joy, giving thanks to the Father who enables them to share in the inheritance of the saints (vv. 11-12). He refers to God rescuing/delivering [rhuomai] us from the power of darkness [skotos] through his beloved Son in whom we have redemption [apolutrosis, a losing away] and forgiveness [aphesis a sending away] of sins (vv. 13-14). The Greek word for darkness in this case refers not to blackness but gloom, and so redemption and forgiveness in this case sends the gloom away or loses the faithful from it.

Application: Sermons on this lesson can proclaim the difference Christ’s saving work makes in everyday life, leading to love (Atonement and Sanctification).

Luke 10:25-37
We note once more 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 famed parable of the good Samaritan, unique to Luke. The dialogue with Jesus from which the parable emerged is occasioned by a lawyer [nomikos] asking him what he must do to inherit eternal life [zoe aionios] (v. 25). Jesus responds by directing him to the law [nomos] (v. 26). The lawyer responds that we are to love God with all our hearts and souls and the neighbor [plesion] as oneself (v. 27; cf. Deuteronomy 6:4-5; Leviticus 19:18). Jesus tells him that he has the right answer (v. 28). The lawyer seeks to justify himself by asking who is his neighbor (v. 29). Jesus responds with the parable: A man going from Jerusalem to Jericho was beaten by robbers (v. 30). A priest and a Levite (the designated lay associate of the priest) pass the man, no doubt concerned about the impurity that would result from contact with a half dead person (vv. 31-32; cf. Numbers 19:10b-13). A Samaritan moved with pity binds the man’s wounds, clothes him, seeks to medicate him with oil and wine, and brings him to an inn to care for him (vv. 33-34). (Samaritans would have regarded a Judean as a foreigner, not obligated to show sympathy to him.) At day’s end he pays the innkeeper to continue caring for the man with the promise to pay more (v. 35). Jesus asks the lawyer which of the three men had been the neighbor of the robbed man (v. 36). The lawyer responds, “The one who showed mercy” [eleos, kindness]. Jesus instructs the lawyer to do likewise (v. 37).

Application: This is a lesson for proclaiming that Good Works (Sanctification) will not happen if we are inspired by the status quo or social convention. They are miraculous and happen only by the grace of God (Justification by Grace).