Proper 11 | Ordinary Time 16 | Pentecost 9, Cycle C (2016)

THEME OF THE DAY
The great things God’s word can do! The lessons celebrate how God does great things in our lives (Justification by Grace, Sanctification, and Social Ethics).

Psalm 52
We note again that 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 an Elohistic prayer for deliverance (a lament) in the form of a denunciation of a tyrant. It is a Maskil Psalm, an artful or didactic song. The occasion alluded to in the superscription fits only loosely with the psalm’s details (1 Samuel 21:1-8; 22:6-19). Abimelech was a priest who aided David while he fled Saul. The psalmist mocks the mighty one [gibbor] (presumably Saul, but in this context could refer to evil), for he does mischief against the godly. His tongue is said to be a sharp razor, a worker of treachery (vv. 1-2), for he loves evil [ra] more than good [tob] with deceitful tongue. The reference to Selah is a liturgical instruction to incorporate a musical interlude at that point (vv. 3-4). God will break down this evil king, gaining retribution, the psalm reads (v. 5). The righteous [tsaddiq] will laugh at the evildoer for failing to take refuge in God while instead trusting in wealth (vv. 6-7). It is good to remind ourselves again that the concept of “righteousness” even in an Old Testament context is not to imply that one lives in faultless conformity to some moral law. It has to do with living in right relationship with God and others (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 370-371). Thus the psalmist sings that the righteous who live in right relationship with God will trust in the steadfast love [chesed, mercy] of God, thanking him forever (vv. 8-9).

Application: This psalm will inspire sermons extolling God for delivering the faithful from evil (especially the tyranny of those with power) (Justification by Grace, Providence, Social Ethics). This makes the faithful righteous, leading to rebellious lives that shun the things of the world (Sanctification). The biblical concept of righteousness (described above) might be the focus of a sermon, especially with a reminder that living in right relationship with God springs from God’s declaration of our righteousness (see the discussion last week of Psalm 82).

OR

Psalm 15
This Alternative Psalm is a liturgy for admission to the temple, traditionally ascribed 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).

The psalm begins with a question regarding who shall be admitted to the worshiping congregation (v. 1). The answer given is that only those with requisite qualities (walking blameless, speaking truth from the heart, not slandering, not doing evil to friends, fearing [yare] the Lord, standing by oaths, not lending money for interest) may enter (vv. 2-5). One should relate these behaviors to the Hebraic concept of righteousness as loyalty to the covenant, as living in right relationship with God (see the discussion in Psalm 52, above). Those living this way, it is noted, shall never be moved [mot] (v. 6).

Application: This Alternative Psalm can give rise to sermons on purity (in the ancient Hebraic sense of fitness to enter into God’s presence in contrast to how faith [living in right relationship with God] and God’s Work, makes us pure). Sanctification and Justification by Grace should be emphasized.

Amos 8:1-12
We are reminded that this book seems to be 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 reports Amos’ Fourth Vision, followed by an indictment of Israel.

Yahweh first reveals to the prophet a basket of summer fruit, and he proclaims that the end has come for Israel, never again to pass them by (vv. 1-2). A deliberate pun seems involved here since the Hebrew word translated “basket of summer fruit” is gayitz, a term which is akin to the word for “end” [getz].

The vision continues: On the day that end comes the songs of the temple will become wailing and many will die (v. 3). Unjust business practices in Israel, taking advantage of the poor/oppressed [ani], are condemned. Reference to selling when the new moon is over is a monthly religious festival when selling was forbidden (vv. 4-6). Yahweh claims never to be able to forget [shakach] these transgressions, and so the land should tremble and mourn (vv. 7-8). A solar eclipse is threatened, probably an image connoting the darkness of death. Yahweh claims that he will turn Israel’s feasts into mourning [ebel] (v. 10). A famine is threatened, not just a lack of food but a famine of hearing the word of God; then people will wander seeking the word, but shall not find it (vv. 11-12).

Application: This version of the First Lesson inspires sermons proclaiming that Christians have a responsibility to engage in the struggle for social justice and against secularism (Social Ethics and Evangelism).

OR

Genesis 18:1-10a
Like all five books of the Pentateuch, this Book of Origins is probably the product of several distinct literary traditions. This one is just comprised of three strands: 1) J, a ninth/tenth-century BC source so named for its use of the name Jahweh of Yahewh (translated “Lord”) for God; 2) E, an eighth-century BC source named for its use of the divine name Elohim; and 3) P or Priestly source, dated from the sixth century BC. The lesson, concerning Yahweh’s visit to Abraham and Sarah, seems to be the work of J.

Yahweh appears to Abraham by the oaks of Mamre (north of Hebron, which is 15-20 miles southwest of Jerusalem) (v. 1). Abraham sees three men [presumably angels] standing near him and ran to meet them bowing down (v. 2). Abraham offers them hospitality and directs Sarah to feed them. Abraham is said to stand by [amad] them in the sense of having concern for their comfort (vv. 3-8). The visitors ask about Sarah. Learning she is in a tent, one of the visitors claim that he will return in due season and that Sarah would have a son (though no longer possible by natural means) (vv. 9-11). There is a tension here between the divine promise and human possibility.

Application: Sermons on this Complementary Version of the First Lesson will proclaim in line with the Theme of the Day the great things God’s word can do, how it often defies what is normal, rational, seems possible. The word is miraculous (Providence and Justification by Grace).

Colossians 1:15-28
Again we note that this book is a circular letter which, much like Philippians, 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 Epistle includes vocabulary and stylistic characteristics different from the indisputably Pauline writings. The letter addresses Christians in a town in Asia Minor (the most eastern part of modern-day Turkey) near Ephesus, whose church, though not likely founded by Paul, was basically in line with his teachings, though threatened by ascetic teachings (2:21, 23), ritual practices rooted in Jewish traditions (2:16), and philosophical speculations (2:8, 20), all of which were related to visionary insights and perhaps even the heresy of Gnosticism. Christ’s cosmic lordship is a central theme of the Epistle. This lesson is a discourse (the first nine verses a hymn) on the supremacy of Christ and the author’s concern about the Church (especially in Colossae).

The beloved Son [huios] (v. 13) is said to be the image [eikon] of the invisible God, the firstborn of all creation (v. 15). In him all things were created (v. 16). The Son is said to be before all things, and he holds them all together (v. 17). As such he is the head [kephale] of the Church [ekklesia] and the firstborn from the dead (v. 18). In him all the fullness [pleroma] of God dwelled, and through him God reconciled [apokatallatto, to change thoroughly] to himself all things through the blood of his Cross (Christ’s sacrificial death) (vv. 19-20). The author proceeds to note that the Colossians had been estranged doing evil deeds, but the Son has now reconciled in this Body so to present them [paristemi, a technical term for bringing a sacrifice to the altar] holy [hagios, set apart] and blameless before God, as long as they continue steadfast/grounded in faith [pistis], not shifting from the hope [eipis] proclaimed by the gospel [euaggelion] to every creature (vv. 21-23).

Paul speaks of rejoicing in his sufferings [pathema] for the flock and claims to be completing what is lacking in Christ’s afflictions for the sake of the Body [soma] of Christ (v. 24). Because of the believer’s mystical union with Christ, what Paul suffers can be understood as for the Church’s sake. The apostle claims to have become the Church’s servant [diakonos] according to God’s commission/stewardship [oikonomian] to make the word [logos] fully known (v. 25). The mystery [musterion] that has been hidden throughout all the ages is now revealed to God’s saints [hagios] (v. 26). To the saints, God has chosen to make known the riches of this mystery [musterion] that is Christ in us, hidden among the Gentiles (v. 27). Christ is proclaimed/announced [katalggellomev], warning all human beings and teaching them in wisdom [sophia], so that all may be presented as mature [teleion, full-grown] in Christ (v. 28). The reference to wisdom here relates to connections between Christ as firstborn of all creation and claims made about Wisdom in Proverbs (8:25-26).

Application: This is a lesson for clarifying Jesus’ divinity in relation to his humanity, helping us appreciate that this makes Justification by Grace possible, creates the Church which, along with our relationship to Christ, makes Christian life possible (Sanctification).

Luke 10:38-42
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). This lesson is the account of Jesus’ visit to Mary and Martha, a story told only by Luke. There is a reference to a previous interaction of the sisters with Jesus in John 11:1ff.

The account begins with Jesus entering an unnamed village and is welcomed by Martha in her home (v. 38). Her sister Mary sat at Jesus’ feet and listened to his teachings (v. 39). (Jesus violates rabbinic protocol here by instructing a woman.) Martha was distracted by tasks of entertaining and entreats Jesus to force Mary to help her (v. 40). Jesus answers that Martha should not be worried and distracted by many things. Mary is said to have chosen the better things, which will not be taken away from her (vv. 41-42).

Application: This lesson opens the way to proclaiming the significance of sermons, Bible studies, and Christian Education as the most important things the Church does.

THEME OF THE DAY
God will never abandon us. This theme will lead to sermons on Social Ethics (God’s concern for the lowly) and Justification by Grace, with attention to how we live (Sanctification and Sin).

Psalm 85
This psalm is a prayer for deliverance from national adversity. It is a Korah Psalm, a genre of psalms that are songs of a congregational type. The Korahites were a group of temple singers (2 Chronicles 20:19) who may have assembled several psalms, including this one. It begins with a reference to God’s favor to his land and its people, and how he cared for them and forgave them (taken away their iniquity) in the past (vv. 1-3). This could be taken as a Messianic Prophecy, describing all Christ will do. Petitions for deliverance and mercy [chesed] along with others that Elohim would revive [chayah] are offered in verses 4-7. The bulk of the song includes an oracle of assurance likely delivered by a priest. Yahweh Elohim will speak peace [shalom] to his people, salvation [yesha, safety or ease] is at hand. Love/Mercy and faithfulness will meet, righteousness [tsedeq] and peace [shalom] will kiss each other, and Yahweh will give what is good [tob] (vv. 8-13). Messages of forgiveness (vv. 2-3) and salvation (v. 9) are delivered.

Application: The psalm encourages sermons on Justification by Grace, for God never gives up on his people. References to righteousness (best understood as living in right relationship with God and others [Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 370-371]) kissing peace (a state of well-being and thriving in society, for the ancient Hebrews [Ibid., p. 130]) can be used to provide insights into what the Christian life looks like (Sanctification and Social Ethics).

OR

Psalm 138
The Alternative Psalm is a thanksgiving for deliverance from trouble, attributed to David. Again we note 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). This entails that the psalm is to be a thanksgiving by all the faithful. It begins with thanks given in the temple courts (v. 2). Reference is made to giving Yahweh thanks before all the gods (v. 1). This likely refers to a heavenly assembly that surrounds the Lord and may be taken as his supremacy over all the gods [elohim]. The hymn is a prophecy that all the kings of the world will praise God (vv. 4-5). This seems fulfilled in Christianity. The psalm concludes when God is said to be high though he regards the lowly [shaphal or humble], one who preserves us and is a God of steadfast love [chesed, mercy], who does not forsake the work of his hands [yad] (vv. 6-8).

Application: This Alternative Psalm can inspire sermons on God’s supremacy over all society’s false gods and how our God never abandons us, especially not the lowly (Sin, Social Ethics, Justification by Grace).

Hosea 1:2-10
This book of a later prophet is the first installment of Minor Prophets, so named because of the brevity of other books in comparison with Isaiah, Jeremiah, and Ezekiel. Hosea’s ministry to the Northern Kingdom of Israel in the eighth century BC followed closely upon Amos. But unlike Amos he came from that region. He worked at a time when Israel was suffering from war with Assyria and in virtual anarchy. The prophet’s marriage to the prostitute Gomer and forgiveness of her dramatizes the book’s dominant theme of divine compassion and love.

The lesson begins with Yahweh directing Hosea to marry the whore Gomer, as it is said that Israel had committed whoredom [zanah] by forsaking him. The prophet complies, and she bears him a son (vv. 2-3). The son is to be named (by the Lord) Jezreel (which means “God sows”), for Yahweh says he will punish the house of Jehu (Israel’s king Jeroboam at the time was descended from his lineage) for the blood of Jezreel. Reference is made to Yahweh breaking the bow of Israel in the valley of Jezreel, anticipating Israel’s defeat by Assyria in 722 BC (vv. 4-5). (Jezreel refers to a plain in the central section of Israel associated with violence of the power politics practiced by Israel’s kings in gaining power and wealth.) Then Gomer bore a daughter, and Yahweh named her Lo-ruhamah (which means “Not Pitied”). The Lord says he will have no pity on Israel, but will have pity and save Judah (vv. 6-7). (This reference to Judah may be a later addition to the text.) After his daughter had been weaned, a son was born named Lo-ammi (which means “Not My People”), for Israel is not the people of God, and he is not their God (vv. 8-9). The lesson concludes with a reference to the vast number of people of Israel who will survive and that those who were not the Lord’s people shall be known as “Children of the Living God” (v. 10).

Application: This lesson can help us see we sin in all we do, in order to recognize and appreciate our dependence on God’s grace, that he does not abandon us (Sin and Justification by Grace).

OR

Genesis 18:20-32
We note again how like all five books of the Pentateuch, Genesis is probably the product of several distinct literary traditions. This one is just comprised of three strands: 1) J, a ninth/tenth-century BC source so named for its use of the name Jahweh of Yahweh (translated “Lord”) for God; 2) E, an eighth-century BC source named for its use of the divine name Elohim; and 3) P or Priestly source, dated from the sixth century BC. The lesson, pertaining to Abraham’s intercession on behalf of Sodom and Gomorrah, seems to be the work of J.

Abraham had accompanied the three men [anashim, though in this case, the story probably alludes to angels] who had visited him and Sarah (vv. 1-16), and the Lord decides to give him his counsel given the special role conferred on Abraham (vv. 17-19). Yahweh laments the gravity of the sin [ehattath] of Sodom and Gomorrah (cities which were located at least forty miles south of Jerusalem, perhaps on the Salt Sea). He vows to investigate their sin (vv. 20-21). The men proceed to Sodom while Abraham remained standing before Yahweh. The patriarch begs the Lord not to sweep away the righteous [tsaddiq] with the unrighteous, asking him to spare the cities if fifty righteous can be found. The Judge of the earth should do what is just (vv. 22-25). It is good to remind ourselves again that the concept of “righteousness” even in an Old Testament context is not to imply that one lives in faultless conformity to some moral law. It has to do with living in right relationship with God and others (see the discussion of righteousness above for Psalm 85). We have also 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 to his Covenant Promises (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff). Yahweh accedes to Abraham’s pleas, and then gradually allows the patriarch to bargain him down to just ten righteous in the city being sufficient to ensure its destruction will not transpire (vv.26-32).

Application: Sermons on this Complementary Version of the First Lesson will focus on how God and the faithful (like Abraham) do not want anyone abandoned and that loyalty and love override punishment (Justification by Grace).

Colossians 2:6-15 (16-19)
The book is a circular letter which, much like Philippians, 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 Epistle includes vocabulary and stylistic characteristics different from the indisputably Pauline writings. The letter addresses Christians in a town in Asia Minor (the most eastern part of modern-day Turkey) near Ephesus, whose church, though not likely founded by Paul, was basically in line with his teachings, though threatened by ascetic teachings (2:21, 23), ritual practices rooted in Jewish traditions (2:16), and philosophical speculations (2:8, 20), all of which were related to visionary insights, and perhaps even the heresy of Gnosticism. This is a lesson devoted to warnings against false teachings.

Paul reminds the Colossians that having received Christ they should thankfully continue to live in him, be rooted [rhizoomai] and built up [epoikodomeo] in him (vv. 6-7). He warns that we not be taken captive through philosophy and other empty deceits (v. 8). (We know little of these false teachings that threaten but know they included ascetic elements, ritualism and the worship of angels [vv. 16-18].) Paul proceeds to note that in Christ the whole fullness [pleroma] of God dwells (v. 9). He is the head [kephale] of every ruler. The faithful come to fullness in him (v. 10). They have been circumcised [peritemno] in him with a spiritual circumcision, buried with him in Baptism and raised with him (vv. 11-12; cf. Romans 6:3-5).

Though dead in sin God is said to have made the faithful alive with him as he forgave [charizomai, was gracious] sin (the record), nailing it to the cross (vv. 13-14). Christ is said to have disarmed rulers and authorities, stripping them of their armor (publically embarrassing them) (v. 15). The author warns that the Colossians not allow themselves to be condemned for not practicing the false asceticism, lunar festivals, ritualism, and angel worship that plagued the church (vv. 16, 18). They are said to be only a shadow [skia] of what is the come. The substance/body [soma] belongs to Christ (v. 17). He is said to nourish the whole Body as its head (v. 19).

Application: This is a good lesson for sermons condemning the temptations that social convention (worldly philosophies) have on Christians and the Church (Sin) in order to confirm that Christ fights these temptations for us (Justification by Grace, Atonement, and Sanctification).

Luke 11:1-13
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 reports on Jesus’ saying about prayer and his teaching of the Lord’s Prayer. Parallel accounts appear in Matthew (6:9-13; 7:7-11).

After finishing prayer, Jesus is asked by a disciple to teach him to pray, as John [the Baptist] had taught his followers (v. 1). Jesus responds by teaching the Lord’s Prayer (vv. 2-4). Then Jesus said to the disciples to suppose each has a friend to whom they go at midnight asking for three loaves of bread with which to entertain a friend who had just arrived (vv. 5-6). The friend says not to bother him when it is so late (v. 7). Jesus notes that this man may not respond because he is a friend, but may respond and arise if there is persistence in the requests (v. 8). He then proceeds to teach that if we knock and ask, these things will be given. Whoever asks God, receives (vv. 9-10).

Jesus then asks the disciples who among them would give their child a snake when a fish was requested or a scorpion instead of the egg requested (vv. 11-12). If we who are evil know how to give good gifts to our children, how much more will the Father give the Holy Spirit [pneuma hagion] to those who ask (v. 13)? New Testament scholar Eduard Schweizer notes that these parables reflect God’s character as Father and friend (The Good News According to Luke, p. 193).

Application: This is a lesson for sermons on prayer and the Holy Spirit’s role in it, a reminder that it is even answered when we do not get what we want (Sanctification and the Holy Spirit).

THEME OF THE DAY
God’s surprising ways to love us. Themes of these lessons lead to an appreciation that God does not operate as we would expect and that he cares for the poor and overcomes evil when things are bad (Providence, Social Ethics, Justification by Grace).

Psalm 107:1-9, 43
This psalm is a group thanksgiving for pilgrims who have come to Jerusalem for a festival. It begins with praise of God for his love. His mercy [chesed, loving-kindness] is said to be forever (v. 1). The redeemed [gaal, freed] of the Lord should concur, it is said, for they were gathered from north, south, east, and west (vv. 2-3). Reference seems to be made here to the Babylonian Exiles. Then follow groups of verses offering thanks for deliverance from various dangers. Thanks for deliverance of those who traveled across the desert are offered in verses 4-9. In their hunger and thirst (v. 5), it is sung, those traveling in the desert cried out to Yahweh, and he delivered them (v. 6). The people should thank the Lord for his steadfast love and wonderful works [pala], the psalm reiterates, for he satisfied the thirsty and hungry with good things (vv. 8-9). The lesson ends with the observation that the wise [chakan] give heed to these things and consider the steadfast love [chesed, mercy] of the Lord (v. 43).

Application: Sermons taking direction from this psalm will proclaim the wisdom that God cares for us, even when things seem worst (Justification by Grace, Providence). God’s care for us in the worst of circumstances is also for the poor, we are reminded (Social Ethics).

OR

Psalm 49:1-12
The Alternative Psalm is an Elohistc Wisdom Psalm meditating on the transience of life and wealth. It is a psalm of the Korahites — a group of temple singers. The song begins with a call to people of all socio-economic estates (vv. 1-2). It purports to offer a wisdom [chokmoth] utterance to which we should incline our ears (vv. 3-4). No need to fear in times of trouble at the hands of the wealthy (v. 5), for those who trust in their wealth have no ransom to save their lives (vv. 6-9). The wise die along with fools, leaving their wealth to others (v. 10). Graves become the homes of the dead and not their great lands. Rather than abide in their pomp, they perish like animals (vv. 11-12).

Application: The themes of the First Alternative Psalm are appropriate to this psalm, though this one may even stress Social Ethics and a critique of wealth even more than the first alternative.

Hosea 11:1-11
Hosea’s ministry to the Northern Kingdom of Israel in the eighth century BC followed closely upon Amos. But unlike Amos he came from that region. He worked at a time when Israel was suffering from war with Assyria and in virtual anarchy. The prophet’s marriage to the prostitute Gomer and forgiveness of her dramatizes the book’s dominant theme of divine compassion and love. This lesson is a proclamation of God’s repentance, his decision to exercise compassion despite his original plan to punish Israel’s ingratitude.

Yahweh speaks of Israel as a child he loved, having called his son out of Egypt (v. 1). The more he called Israel, the more the people practiced idolatry (v. 2). The Lord then claims that he taught Ephraim to walk and was led with love [aheb]. God is compared to one who lifts infants to his cheeks (vv. 3-4). (Ephraim is the tribe stemming from the region of Ephraim, twenty miles north of Jerusalem.) It is prophesied that Israel shall return in captivity to Egypt or Assyria, as they have not returned to Yahweh. He will not respond to their calls (vv. 5-7). Then follows Yahweh’s lament that he cannot give up his people, cannot treat them like Admah and Zeboiim (sites destroyed along with Sodom and Gomorrah [Genesis 19]), for his compassion is warm and tender (v. 8). There is a suggestion in this text that God has changed his mind, as the “heart” [leb] which is said to have recoiled is the seat of decision-making in ancient Hebrew cosmology. He promises not to destroy the people, will not execute wrath, for he is God. He calls himself the holy one [qadosh, the one set apart] (v. 9). He prophesies that they will repent (go to the Lord), and then he return them to their homes (vv. 10-11).

Application: Sermons on this text will proclaim the consistent love of God — a love which is holy (sets him apart). This is a love expressed differently and in new ways when different or new situations emerge (Justification by Grace).

OR

Ecclesiastes 1:2, 12-14; 2:18-23
The name of this book and ultimately of the author derives from the Hebrew word Qoheleth. It literally means “leader of an assembly,” which some scholars interpret “preacher.” The editor of the book, perhaps one of the author’s students, identifies the author as “son of David.” This has led some to identify him with Solomon, though the late language and tenor of the work make that impossible. A date around 300 BC for its composition seems plausible, but other scholars date it as late as the second century BC. It is a Book of Wisdom that is skeptical of Wisdom itself. It focuses on the limits and contradictions of life.

The lesson begins with the famed appreciation of the vanity [hebel] of all life, its utter meaninglessness (1:2). The lesson skips to the writer claiming to have been king of Israel and in searching out wisdom [chokmah] and found it futile. He concluded that God has given human beings unhappy business to be busy with, for all deeds are just vanity and a chasing after wind (1:12-14). Though the wise [chakam] have eyes and fools [kesil, literally “self-confident”] walk in darkness, but they all end up with the same fate (2:14-15). The preacher reflects on hating all his toil, since he must leave it to those who come next and none know if they be wise or foolish. And so all is vanity (vv. 18-19). Then he turns his heart to despair, because sometimes one who has toiled with wisdom and skill must leave all to be enjoyed by another who did not toil, and this too is vanity and a great evil (vv. 20-21). Mortals get nothing from all their toil. Their days of full of pain, and their work a vexation. It is all vanity (vv. 22-23).

Application: This Complementary Version of the First Lesson affords an opportunity to reflect on the meaninglessness of life (Sin) apart from faith, so that we truly appreciate the surprising character of God’s love (Justification by Grace).

Colossians 3:1-11
Again we noted that this is a circular letter which, much like Philippians, 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 this Epistle includes vocabulary and stylistic characteristics different from the indisputably Pauline writings. The letter addresses Christians in a town in Asia Minor (the most eastern part of modern-day Turkey) near Ephesus, whose church, though not likely founded by Paul, was basically in line with his teachings, though threatened by ascetic teachings (2:21, 23), ritual practices rooted in Jewish traditions (2:16), and philosophical speculations (2:8, 20), all of which were related to visionary insights, and perhaps even the heresy of Gnosticism. This lesson is part of a discussion of the Christian life.

Paul notes that having been raised with Christ, readers are urged to search the things that are above [ano] (v. 1). We seek the things above for we have died and our lives are hidden [kekruptai] with Christ who is said to be life [zoe, motion, activity] (vv. 2-4). Colossians are exhorted to put to death all this earthly fornication, passion, evil desire, and greed (which is idolatry) (v. 5). These behaviors are said to be why the wrath [orge] of God is coming (v. 6). Living with these earthly behaviors is said to be the ways followed by the Colossians (v. 7). Now they must rid themselves of such things (including anger, slander, abusive language) (v. 8). Hearers are exhorted not to lie to one another since they stripped off the old self and have clothed themselves with the new self, which is renewed according the image [eikon] of God the Creator (vv. 9-10). In that renewal, differences between Jew and Greek, slave and free, are abolished, for Christ is all in all (v. 11).

Application: Sermons on this lesson will describe the Christian life as hidden, as the struggle between the holiness we have been given through Christ while remaining in sin (Sanctification).

Luke 12:13-21
Once more we note 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 on Jesus’ parable of the rich fool. The account is unique to Luke. This critique of wealth is not surprising given Luke’s special concern about the poor (Eduard Schweizer, The Good News According to Luke, p. 262). The story begins when someone in a crowd asks Jesus to tell his brother to divide the family inheritance with him (v. 13). Questions like this about inheritance laws would commonly be posed to teachers/rabbis. Jesus asks who sent him to be arbitrator/judge [dikasten] (v. 14). Jesus next issues a warning to be on guard against greed, for one’s life (presumably, full human experience) does not consist in an abundance of possessions (v. 15). The parable follows pertaining to a rich man whose land produces abundantly (v. 16). He wonders what to do with no place to store his crops (v. 17). He decides to pull down his barns and build larger ones in which to store his grain (v. 18). Then the rich man would feel he had ample goods and could relax, eat, and make merry (v. 19; cf. Ecclesiastes 8:15). God calls him a fool [afron], for that night he was to die and then who would own what was prepared (v. 20)? So it is with those who store treasures for themselves but are not rich toward God (v. 21).

Application: This lesson can inspire sermons that challenge the usual way we live in capitalist society, reminding us of the futility of life unless God enters us, shattering all our categories and providing a fresh visions for sharing life’s goods. Sin, Justification by Grace, Sanctification, and social Ethics all receive attention.

THEME OF THE DAY
The life of faith. This is a Sunday for exploring different aspects of the Christian life (Sanctification), including Social Ethics, the sense of urgency which Christians need to experience in Christ’s presence (Eschatology), and how it all depends on grace (Justification by Grace).

Psalm 50:1-8, 22-23
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 psalm 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 is a Psalm of Asaph (a distinct Levitical musical tradition [2 Chronicles 29:30; 1 Chronicles 15:17; 16:5-7]). It was the liturgy of a priestly admonition, perhaps sung at a festival of covenant renewal. It begins with God the Lord speaking and summoning the earth all the day (v. 1). Out of Zion, said to be the perfection of beauty, God shines faith (v. 2). He comes and does not keep silence; he is like a devouring fire (v. 3). He calls all creation (all witnesses to the covenant) in order to judge his people (v. 4) wanting to gather all the faithful ones who made a covenant with him by sacrifice (v. 5).

The heavens are said to declare God’s righteousness [tsedeq], for he is judge [shaphat] (v. 6). The word Selah which follows this verse is a liturgical direction indicating that a musical interlude was to follow at that point. 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 (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).

The psalmist proceeds to note that God will speak, testifying [ud] against Israel (v. 7). He does not rebuke their sacrifice [zebach] (v. 8). After an interruption of verses where God seems to chide the people for misunderstanding true sacrifice, for its purpose is not to sustain the deity with food but to manifest thanksgiving to God, the Lord proclaims that he will tear apart those who forget [shakach, neglect] God (v. 22). Those who bring thanksgiving as their sacrifice are said to honor God; to those showing the right way, the salvation [yesha, safety] of God will be shown. Hints of the establishment of a new covenant echo in the Psalm (v.23).

Application: This text provides opportunities for praising God, to see the life of the faithful in terms of thanksgiving, and to recognize the urgency of this undertaking since God is doing new things making us safe (the meaning of the term salvation in this text) while remaining faithful to his promises. Sanctification, Providence, and Eschatology are key themes.

Or

Psalm 33:12-22
This alternative psalm is a hymn to God as Creator and Lord of history. The lesson begins with a song about how blessed/happy [ashere, seen and envied by others] is the nation whose God is Yahweh, the people whom he has chosen [bachar] (v. 12). The Lord is said to look down from heaven and see all humanity, watching all the earth’s inhabitants (vv. 13-14). He forms [toar] together all the inhabitants of the earth and observes their deeds (v. 15). Military might does not save, the psalm observes (v. 16). The Lord’s eye is said to be on those who fear him and hope in his steadfast love [chesed, mercy]. He delivers [natsal, snatches away] them (vv. 18-19). The community of faith waits for the Lord as its help and shield (v. 20). This community is glad in him (v. 21). A call is made that Yahweh’s steadfast love be upon us (v. 22).

Application: Sermons on this alternative may focus more on God’s Providential care of his people or focus on God’s love (Justification by Grace) along with attention to their special status (the joy these insights provide us — Sanctification).

Isaiah 1:1, 10-20
This is a book comprised of 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 after 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 the historical prophet, specifically one of the oracles/visions against a rebellious Judah given to the historical Isaiah (v. 1). These verses pertain to Judah’s religious superficiality. They are presented in the form of a court hearing initiated by God against Judah.

The people addressed are identified with the evil cities of Sodom and Gomorrah (Genesis 18:16–19:28). They are called to hear the word of Yahweh and God’s Torah (teaching) (v. 10). Yahweh rejects the sacrifices [zebach] offered by the people. Criticism is also made of their observance of new moons (vv. 11-15). Instead Yahweh calls for a change in morality, to seek justice [mishpat] with a commitment to rescue the oppressed, defend the orphan, and plead for the widow (vv. 16-17). Using a judicial metaphor Yahweh declares that though Judah’s sins are wicked (stained with blood), they shall become pure/white like snow (a symbol of purity) (v. 18). If the people become willing and obedient, they will eat the good of the land, but if they rebel, they will be destroyed (vv. 19-20).

Application: Sermons on this text might condemn American economic injustice, like the idolatry practiced by the Hebrews addressed, along with the assurance of God’s forgiveness (Justification by Grace), which makes care for the poor and justice possible.

Or

Genesis 15:1-6
Like all five books of the Pentateuch, this Book of Origins is probably the product of several distinct literary traditions. This one is just comprised of three strands: 1) J, a ninth/tenth-century BC source, so named for its use of the Jahweh or Yahweh (translated “Lord”); 2) E, an eighth-century BC source named for its use of the divine name Elohim; and 3) P or Priestly source, dated from the sixth century BC. This lesson is the story of God’s covenant with Abram, probably the work of J.

Yahweh comes to Abram in a vision [machazeh], telling him not to be afraid [yare], for he is the patriarch’s shield [magen], and his reward [sakar] will be great (v. 1). Abram laments that he is childless and that the heir of his house is Eliezer of Damscus said to be a slave (vv. 2-3). Yahweh’s word came to Abram and told him that this man would not be his heir (v. 4). He has Abram look to heaven and count the stars, promising him that many descendants (v. 5). Then Abram believed [aman, remained steadfast] Yahweh, and the Lord reckoned [chasab] as righteousness [tsedeq] (v. 6). 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).

Application: At least two sermon directions are suggested by this Complementary First Lesson. One might focus on Justification by Grace and God’s faithfulness to his promises (the biblical meaning of righteousness). Or more in accord with the Theme of the Day, focus could be placed on the life of faith made evident in Abraham (Sanctification).

Hebrews 11:1-3, 8-16
This book is an anonymous treatise which given its argument for the superiority of Christ’s sacrifice to those of the Levitical priests was likely written prior to the destruction of the Jerusalem Temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. Modern scholars are inclined to regard the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23). They had endured persecution (10:32-36). This lesson is a reflection on the nature of faith, Abraham’s faith, and the new life.

Faith [pistis] is said to be the assurance [hypostasis, the very being or essence] of things hoped for and the conviction of things not seen (v. 1). The author proceeds to describe how the ancestors received approval by faith. By means of faith [pistei] we understand that ages were prepared [katertisthai, framed] by the word of God so that what is seen was made from things not visible (vv. 2-3). Abraham’s faith is described. By faith he obeyed when called to set out for land promised. Isaac and Jacob, his heirs, lived in tents in the land promised as in a foreign land (vv. 8-9). Abraham looked forward to the city [polis] with foundations [not tents] (v. 10). (This seems to be a reference to the sedentary life in Jerusalem, rather than the hunter-gatherer life in tents, or the city could refer to the heavenly Jerusalem alluded to in v. 16.)

By faith Abraham is said to have received the power of procreation (v. 11). So from one person seeming to be good as dead, many descendants were born (v. 12). All these (presumably Jews) died in faith without having received the promise [presumably regarding Jesus, but perhaps regarding the Promised Land], but saw from a distance. They were strangers and foreigners on earth (v. 13). People who speak this way [presumably those with faith] are clearly seeking a homeland. If they had been thinking of the land left behind, they might have returned (vv. 14-15). Instead they desired a better country, heaven, and so God is not ashamed [epaischunomai] to be called their God, preparing a city for them (v. 16).

Application: This lesson invites sermons proclaiming that we are not saved by our faith, but by the freeing word of the one who comes in faith (Justification by Grace). Of course it might be possible instead to focus on faith as linked to hope, making clear that the life of faith is future-oriented (Eschatology).

Luke 12:32-40
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 an account of Jesus’ teachings on freedom from anxiety and watchfulness. A strong eschatological orientation is evident. The text has parallels in Matthew (6:19-21; 24:43-44).

Jesus begins by exhorting the flock [poiminion, the Messiah’s people] not to be afraid, as it is the Father’s good pleasure [eudokeo] to give them the kingdom [basileia] (v. 32). He tells them to sell their possessions [hupachonta] and give alms [eleemosune, kind acts], making purses for themselves that do not wear out. He also speaks of a treasure in heaven that cannot be destroyed (v. 33). Where your treasure is, there is your heart (v. 34). He exhorts that his flock be dressed for action with lamps lit (v. 35). They are to be like those waiting for their master to return from a wedding banquet, so they may open to door for him when he comes (v. 36). Slaves [doulos] whom the master finds alert when he comes are blessed [makarios, happy]. In that case he will invite the slaves to eat and serve [diakoneo] them (v. 37). If the master comes in the middle of the night and finds the slaves so alert, they are blessed [makarioi] (v. 38). If the owner of the house had known what hour the thief was coming, he would not let his house be broken into (v. 39). Jesus concludes that his followers must be ready, for the Son of Man [huios tou anthropos] is coming at an unexpected hour (v. 40). (Luke seems to use the title Son of Man to refer to God, who alone can forgive [5:24] or to an end time judge expected to arrive on the clouds of heaven [Daniel 7:13-14].)

Application: Sermons on this lesson will proclaim the urgency of life and how the new reality drastically changes life and our economic priorities (Realized Eschatology, Social Ethics, and Sanctification).

THEME OF THE DAY
More about the things that faith gets you to do. This is another Sunday for exploring the Christian life (Sanctification), how it gives hope (Eschatology), relates to Social Ethics, and depends on grace (Justification by Grace alone).

Psalm 80:1-2, 8-19
This is a lament and prayer (especially for northern Israel [as evidenced by the tribes that are mentioned in v. 2]) for deliverance by the God the shepherd [raah] who is enthroned or for salvation from national enemies. The reference to Asaph is to one of David’s chief musicians (2 Chronicles 6:39; 15:17). A strong doctrine of Providence is affirmed: God is said to be the one who first brought Israel out of Egypt, gave it land, but who has sent the affliction. Israel is identified as a vine [gephen] God brought out of Egypt (vv. 8-13). A prayer for deliverance follows (vv. 14-19). Reference in verse 17 to “the one at your [God’s] right hand, on the Son he made strong [ben]” probably refers to Israel, but could be interpreted messianically. Emphasis on restoration and the theme that when God’s favor is shone, salvation transpires (probably a hymn refrain [see vv. 3, 7, 19]) are reminders that God’s new ways [the eschatological hope] are in continuity with God’s former manner of dealing with his people [redemption does not contradict the original/created order].

Application: The psalm provides opportunities to proclaim hope for the future (Eschatology) and the implications of this hope for Christian life (Sanctification).

Or

Psalm 82
This is another Asaph Psalm (see above). It is a liturgy of the Lord’s judgment on pagan gods. 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/afflicted [ani] and needy [ebyon] (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.) Righteousness and justice are not faultless conformity to some moral law but have to do with living in right relationship with God and others (Gerhard von Rad, Ibid., Vol. 1, pp. 370-371).

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, assuming the persona of a priest or prophet, 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: This Alternative 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 are people who share God’s faithfulness to the divine promises. The call for judgment can have implications for how Christians are to live, in judgment of all the false gods and in so doing living in hope that the reign of the idols of life will wither. That will keep Christians moving (Justification by Grace and Sanctification).

Isaiah 5:1-7
Again we return to this prophetic book, which is really three books in one. The first 39 chapters, from which this lesson is taken, 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 after 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 the historical prophet, a song of the vineyard. It is an allegory, based on a didactic poem that may have been composed for a celebration of the Festival of Booths, seven-day festival held in September at the time of ingathering (Leviticus 23:33-43).

The poem is a love song, but it also has elements of a judgment oracle. It supposedly concerns the lover’s vineyard, which was a standard metaphor for “lover” (v. 1). The vineyard of the lover had a watchtower on it and planted it with red grapes, but it yielded only wild grapes (v. 2). The lover invites the people of Judah to judge what had happened to the vineyard [kerem], likely a metaphor for God’s people (vv. 3-4). This was really an invitation for Judah to judge itself. The lover (presumably God) concludes that the hedge of the vineyard must have its hedge removed and be devoured, laid to waste (vv. 5-6). We are told that the vineyard is Judah. God expected justice [mishpat] and righteousness [tsedaqah], but saw bloodshed [mispach] (v. 7). Righteousness and justice as faithfulness to the covenant relationship, living in right relationship with God and with others, both grow out of that relationship (see the discussion of Psalm 82, above).

Application: This version of the First Lesson invites sermons proclaiming the love of God and how justice flows from it (Justification by Grace, Sanctification, and Social Ethics).

Or

Jeremiah 23:23-29
We are reminded that this book is a collection of prophecies of a late seventh or early sixth century BC prophet of Judah from the reigns of Josiah through the era of the Babylonian Captivity. He dictated these prophecies to his aide Baruch. Some of the prophet’s criticism of the house of David and the temple may relate to his having as an ancestor one of David’s high priests, Abiathar, who lost control of the temple and was finally banished (1 Kings 2:26-27). Three sources of the book have been identified; 1) An authentic poetic strand; 2) Biographic prose; and 3) Deuteronomic redaction (themes associated with the seventh century BC religious reform under King Josiah). The interplay of these strands suggests that the final editors see Jeremiah’s prophecies as relevant in a new context.

This lesson is part of Jeremiah’s denunciation of false prophets. Yahweh asks if he is a God who is far off, who can hide in secret places and not be seen. He asks if he does not fill heaven and earth (vv. 23-24). God, it seems, is both immanent and transcendent. He claims to have heard what the prophets have said, saying they have dreamed (v. 25). He asks how long will the hearts of those who prophesy turn back, for those who prophesy lie. They plan to have God’s people forget [shakach, neglect] his name [shem, renown] by their dreams, just as their ancestors forgot Yahweh’s name for Baal (vv. 26-27). Prophets may dream, but those who have his word [dabar] must speak faithfully. Straw has nothing in common with wheat, it is noted. God’s word is like fire [esh], like a hammer that breaks a rock (vv. 28-29).

Application: Sermons on this Complementary Version of the First Lesson may renounce the false prophets of our day and all their idols, denounce our idolatry, and rely on the God who burns up and smashes all the icons of culture that lure us away from him (Sin, Sanctification).

Hebrews 11:29–12:2
Again we note that this book is an anonymous treatise which given its argument for the superiority of Christ’s sacrifice to those of the Levitical priests was likely written prior to the destruction of the Jerusalem Temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. Modern scholars are inclined to regard the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23). They had endured persecution (10:32-36). This lesson is a continuation of the roll call of the heroes and heroines of the faith.

The lesson begins with the author noting that by faith [pistis] the people of Israel passed through the Red Sea and Egyptians were drowned (11:29). By faith, it is noted, the walls of Jericho fell (11:30) and Rahab the prostitute did not perish when she had received Joshua’s spies (11:31; cf. Joshua 6:22-25). The dative case of means [pistei] is used here. In other words, faith is not the cause of all that is reported. They are caused by God; faith is merely the means he uses to accomplish these outcomes.

The military and prophetic accomplishments of Gideon, Barak, David, Samuel, and others by faith are accounted (11:32-34; cf. Judges 4-8, 13-16; 1 Samuel 16-30). Reference to the fire which faith quenched likely connotes the story of Shadrach, Meshach, and Abednego spared from the fiery furnace in Daniel 3. It is also noted that women received their dead by resurrection [their loved ones rose from the dead] and that others were tortured, refusing to be released in order to obtain a better resurrection (11:35-37; cf. 2 Kings 4:25-37; 1 Kings 17:17-24). Claims are made that the world was not worthy of those who have endured this suffering. Others among them wandered in deserts and caves (11:38). Reference to caves here could connote the martyrdom in caves during the Maccabean Revolt as reported in 2 Maccabees 6-11.

All these heroes of faith, though commended for it, did not receive what was promised, as God would not provide something better, not make them perfect [teleioo, complete], apart from the present faithful (11:39-40). There is a suggestion that the heroes of faith in the Old Testament were not to be rewarded apart from what Jesus has done in the New Covenant [diathekes kaines mesites, covenant of a new Mediator, see 9:15). Surrounded by this cloud of witnesses, the author urges the faithful to lay aside every encumbrance and sin, running the race with perseverance, looking to Jesus as pioneer [aitios, author] and perfecter [teleiotes, finisher] of the faith. His work in taking up the cross and sitting at God’s right hand is noted (12:1-2).

Application: Sermons on this lesson can help us further appreciate and exhort faith, comforting us in our walk (Justification by Grace) and also helping us to see how faith makes life easier (Sanctification) and that faith is easier because it is merely the means of receiving what God delivers to us.

Luke 12:49-56
Again we consider 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 concerns teachings on the end of the age. There is a parallel account, with much less details in Matthew 10:34-36.

Jesus says that he has come to bring fire [pur, a symbol of judgment] to the earth and wishes it was kindled (that the judgment had begun) (v. 49). He claims to have a baptism with which to be baptized and wishes it were completed (v. 50). The Baptism could refer here to his death. Jesus adds that though some may think he came to bring peace [eirene], he really comes to bring division [diamerismos] (v. 51). Citing Micah 7:6 he notes now he divides households (vv. 52-53). Clouds from the west indicate rain [since such winds blew off the Mediterranean] (v. 54) and winds from the south result in heat [since deserts were to the south of Palestine] (v. 55). Jesus calls his hearers hypocrites [hupokrites]. They can interpret appearances of earth and sky but are not able to interpret the present time (v. 56).

Application: This lesson affords opportunity to proclaim that the coming of Jesus challenges ordinary American life and points us toward values that can be good for society. Sin, Realized Eschatology, Justification by Grace, and Social Ethics are the relevant themes.