Proper 16 | Ordinary Time 21 | Pentecost 13, Cycle C (2016)

THEME OF THE DAY
The difference God makes in our lives and in our nation. The lessons for this Sunday will lead to reflections on how life looks differently because of God’s actions (Sanctification). This entails attention to Providence, Justification by Grace, and Social Ethics.

Psalm 71:1-6
This is an aged worshiper’s (v. 9) prayer/lament for deliverance from personal enemies. The psalmist claims to take refuge in Yahweh, urging that we never be put to shame (v. 1). He pleads that in the Lord’s righteousness [tsedeq] the psalmist be delivered and saved [yasha] (v. 2). He petitions that Yahweh would be a rock of refuge, a strong fortress [metsudah] to save him (v. 3). Although in its original Hebraic context this could connote legal, judgmental actions on the Lord’s part or a legalism, most Old Testament scholars note that God’s righteousness is not in any way punitive, but more about relationship. Indeed, it has to do with God’s loyalty to his covenant in saving us and even at times later in the Old Testament era the righteousness of God is construed as something bestowed on the faithful (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff) in a manner not unlike what Paul says happens to Christians in Christ (Romans 3:21-26). The psalmist next pleads for rescue from the hand of the wicked and the unjust (v. 4). It is noted that the Lord is his hope [tiqvah] and trust since youth (v. 5). He has leaned on him since birth for the Lord took him from his mother’s womb (v. 6).

Application: This psalm invites sermons reminding us that God has been with us forever, never forgets his promises, and it has made a difference in our lives, as we proceed to live in the confidence that he never abandons us (Providence, Justification by Grace, and Sanctification).

Or

Psalm 103:1-8
This is a Psalm of Praise and Thanksgiving for recovery from sickness. It is attributed to David. We have previously noted that it is unlikely that David is the author of 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). Thus this psalm may aim to have all the faithful offer thanksgivings for their recoveries.

The psalm begins with a call to bless [barak] the Lord, that all that is in us bless his holy name [shem, rernown] (v. 1). Nor should we forget his benefits in forgiving sin, healing disease, redeeming life from the pit/ruin, crowning us with steadfast love [racham, tender compassion], and satisfying us with good [tob] for life (vv. 2-5a). Youth is renewed (v. 5b).

Yahweh is said to work vindication [tsedaqah, righteousness] and justice [mishpat] for all who are oppressed (v. 6). (See the previous psalm for a discussion of the righteousness of God. Regarding the judgment of God we remind ourselves that in the Hebraic sense this 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 [Gerhard Von Rad, Old Testament Theology, Vol. 1, pp. 343, 358-359].) God is said to have made known his ways [derek] to Moses and to the people of Israel (v. 7). Invoking an ancient confession of faith, the Lord is said to be merciful [chesed] and gracious [channun], slow to anger, and abounding in steadfast love/mercy (v. 8; cf. Exodus 34:6).

Application: Sermons on the Alternative Psalm invite exploration of the things in life that afflict us (disease, suffering, doubts, and so forth — Sin). But then comes the Good News of how God’s forgiveness, love, and compassion, his faithfulness to his promises, change things, renew life, and bestow us with good (Justification by Grace and Providence).

Jeremiah 1:4-10
We are again 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 (reflecting themes of the seventh century BC reforms 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 reports on Jeremiah’s call and commission. Yahweh comes to Jeremiah claiming he knew [yada, in the sense of an intimacy] him before he had formed Jeremiah in the womb. Before the prophet’s birth, Yahweh had consecrated him as prophet to the nations [goi] (vv. 4-5). Jeremiah complains to God that he does not know how to speak since he is only a boy. It is difficult to ascertain here just how young Jeremiah may have been when starting his ministry with this call. Yahweh responds that he will go to whom he commands and speak as commanded (vv. 6-7). Jeremiah should not be afraid, for the Lord will deliver [natsal, snatch away] him (v. 8). Yahweh puts words in Jeremiah’s mouth (much like he had Moses [Deuteronomy 18:18], so that Jeremiah will be a prophet like Moses) (v. 9). Jeremiah is appointed over nations to pluck up and pull down, destroy, build and plant (v. 10). Obviously, the points made in this verse seem to summarize Jeremiah’s prophetic proclamation. God’s word is here portrayed as a dynamic, vital, not static force.

Application: Sermons on this version of the First Lesson will involve a prophetic word of critique of the old order of greed and narcissism (Sin and Social Ethics) along with an awareness of our election by God, so that all the goods in our daily lives are seen as works of God (Justification by Grace, Predestination, and Sanctification construed in terms of spontaneous good works).

Or

Isaiah 58:9b-14
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 from the third section, concerning Yahweh not desiring fasting, but kindness and justice. We are told that if we stop making legal accusations (implied by references to pointing fingers and speaking evil), offer food to the hungry and satisfy the needs of the afflicted, then our lights [or] should rise up in the darkness (v. 10). The Lord will guide continually and satisfy needs, making us strong, like a watered garden (v. 11). Israel’s ruins will be rebuilt, raising up the foundations of many generations (v. 12). If the people refrain from trampling on the Sabbath and not pursue their own interests on that day, calling the Sabbath a delight, then they will take delight [anag] in the Lord and he will ride the people on the heights of the earth (live with success), feeding them with the heritage of Jacob (vv. 13-14). Strict observance of the Sabbath was increasingly emphasized in post-exilic Judaism (56:2).

Application: At least two distinct avenues for sermons on this Complementary First Lesson are suggested. One possibility is how observing the Sabbath can lead to many blessings (Sanctification). Or we might focus on how what God wants and does is to care for the needs of the hungry and afflicted (Providence and Social Ethics).

Hebrews 12:18-29
Readings from this anonymous treatise continue. As previously noted, given its argument for the superiority of Christ’s sacrifice to those of the Levitical priests, it 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). Emerging in the context of exhortations and warnings against rejecting God’s grace, this lesson contrasts the two covenants.

The text begins by noting that the covenant of Sinai cannot be touched (vv. 18-19). The image recalls the descent of God on Mount Sinai. (The image recalls the descent of God on Sinai [Deuteronomy 4:11-12; 5:22-25].) The people could not endure orders given, and so they trembled with fear (vv. 20-21). The faithful are reported to come to Mount Zion, the city of the living God (a reference to the holy mountain in Jerusalem), and the heavenly Jerusalem, as well as to the assembly of the firstborn of those enrolled in heaven, the spirits of the righteous [dikaiov, just ones] made perfect [teleioo, complete] (vv. 22-23). Jesus is said to be mediator [mesites] of a new covenant and to the sprinkled blood that speaks a better word than the blood of Abel (v. 24).

The author urges that readers not reject who is speaking, for if they did not escape when they refused the one who wanted them on earth [presumably Moses, the spokesman of the First Covenant], it is less likely that anyone can escape if they reject [the New Covenant] the one [Christ] who warns from heaven (v. 25). The author notes that his [the Lord’s] voice shook the earth, but now he has promised to shake [saleuo, agitate] the earth and heaven. Creative things will be shaken, though what cannot be shaken will remain (vv. 26-27). This implies that the New Covenant replaces the Old Covenant of Moses, except for what is lasting about the earlier covenant. Receiving this kingdom [the New Covenant] that cannot be shaken, recipients of the letter are urged to give thanks by offering God acceptable worship with reference and awe, for God is a consuming fire [pur] (vv. 28-29; cf. Deuteronomy 4:24).

Application: Sermons on this lesson provide opportunities to proclaim the new character of God’s word of unconditional love (Gospel) in relation to the old order of needing to prove ourselves. Or the focus could be upon how Jesus’ Atoning Work on the cross makes this possible (Atonement) leading us to this insight in awe (Sanctification).

Luke 13:10-17
We again 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). 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. With this lesson we consider the story of Jesus healing a crippled woman, an account unique to Luke.

While teaching in one of the synagogues on the Sabbath, Jesus is reported to have encountered a woman crippled by a spirit [pneuma] for eighteen years (vv. 11-12). In response to her request for healing, he proclaims her freedom [apolelusai] from ailment, laid his hands on her, and she stood up straight (vv. 12-13). The leader of the synagogue [arxisunagogos] was indignant, because Jesus had healed on the Sabbath (v. 14; cf. Exodus 20:9-10; Deuteronomy 5:13-14). The Lord answers, calling him a hypocrite since animals are cared for on the Sabbath (v. 15). Likewise a daughter of Abraham should be set free from bondage on the Sabbath (v. 16). Physical and psychic disorders are portrayed by Luke as works of Satan, in conflict with God’s purposes. Jesus’ opponents were in that way put to shame and the entire crowd rejoiced (v. 17).

Application: Sermons on this lesson will proclaim how Jesus’ presence with us overcomes our loneliness and social isolation, better enduring all that holds us in bondage (Sin and Justification by Grace).

THEME OF THE DAY
A love that changes lives. Once again the lessons for this Sunday will lead to reflections on how life is changed because of God’s loving actions (Justification by Grace, Sanctification, and Social Ethics).

Psalm 81:1, 10-16
As noted several times previously, Psalms is a collection of prayers and songs composed throughout Israel’s history. It is organized into five collections of books, perhaps an analogy to the five books of the Torah. The authors of each of the psalms are largely unknown, as in this case. This loosening of them from their historical origins entails the validity of their use today in very different contexts from their origins (Brevard Childs, Introduction to the Old Testament as Scripture, p. 523). The actual title of the book is derived from a Greek term meaning “Song” [psalmos]. The Hebrew title of the book, Tehillim, means “hymns” or “songs of praise.”

This lesson is an Asaph liturgy for a festival, probably for the Feast of Booths, an Autumn celebration of the harvest (Deuteronomy 16:13-15), usually employing the name Elohim for God. As we have noted previously, Asaph was one of David’s chief musicians (2 Chronicles 6:39; 15:17). We are urged to sing aloud [ranan] to God and shout (v. 1). The psalmist sings that to open our mouths with praise for God leads to his presence, as he fills our mouths (v. 10). A lament over the failure of Israel to respond is offered (v. 11). As a result God has given them over to their stubborn hearts (v. 12). God laments that they would listen to him and walk in his ways, for then their enemies would be subdued (vv. 13-14). Those who hate the Lord would cringe (v. 15). God would feed his people with fine food (v. 16). Those who repent will be delivered, the psalm proclaims.

Application: This is an opportunity for sermons praising God for his bounty (Providence) and also to call attention to his presence among us. When that happens we are blessed.

Or

Psalm 112
A Wisdom Psalm, contrasting the fate of the righteous and the wicked as well as extolling the blessing of righteous living. It is an alphabetical acrostic psalm, with each new line beginning with a successive letter of the Hebrew alphabet. It begins with the ritual cry of praise the Lord (Hallelujah) (v. 1). Those who fear/reverence [yare] the Lord and their descendants will be mighty in the land and blessed/happy [asherem, seen and envied by others] (v. 2). They will enjoy wealth and their righteousness [tsedaqah] endures forever (vv. 3, 6, 9). They will be gracious and merciful, conducting themselves with justice (reflecting the attribute of God as keeping promises) (vv. 4-5). They are not afraid of evil tidings for their hearts [leb] are firm in the Lord and will triumph (vv. 7-8). They have given to the poor. The horn of honor which results refers to the prestige of the righteous. The wicked see such deeds and are angry (v. 10). 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, Old Testament Theology, Vol. 1, pp. 370-371).

Application: Sermons on this alternative can explore how a life dedicated to God leads to faithfulness to one’s commitments, living in right relationship with God and others, concern for the poor, and good reputation (Sanctification and Social Ethics).

Jeremiah 2:4-13
Once again we note 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 (the result of King Josiah’s seventh-century BC’s religious reforms). The interplay of these strands suggests that the final editors see Jeremiah’s prophecies as relevant in a new context. This lesson is an oracle in poetic form concerning Israel’s breach of the covenant (v. 4). It takes the form of a lawsuit with God as both accuser and judge.

Yahweh asks Israel what wrong he had done to them that they have abandoned him in favor of worthless idols (v. 5). Yahweh rehearses what he has done for Israel through the Exodus and brought them into a plentiful land, though the Hebrews defiled this land (vv. 6-7). Yahweh continues to lament that the religious and political leadership did not maintain the law. The prophets even sought Baal (v. 8). Thus he accuses the people and their children’s children (v. 9).

Yahweh calls on his auditors (perhaps a heavenly assembly [see Isaiah 1:2]) to observe how Israel alone among all the nations has changed its god, changing their glory for something that does not profit (vv. 10-11). Addressing the heavens again, he laments that the people have forsaken him, the fountain of living water but also made cisterns that are cracked and cannot hold water (vv. 12-13).

Application: This is a text for condemning our sin (both individual and corporately), but also for celebrating God’s faithfulness to us, his concern to give us life/water to nourish and refresh us (Justification by Grace).

Or

Proverbs 25:6-7
This book is a compilation of several Wisdom sayings, aphorisims traditionally ascribed to Solomon, but some of which came from Gentile scriptures (chapters 30-31) that received final editing in the post-exilic period (sixth century BC and later). Some of the sayings are indebted to other ancient near-Eastern cultures (especially Egypt). Wisdom (sometimes personified as female) in the Hebraic context was the work of sages, generally equated with the way of righteousness. It was practical knowledge of life rooted in basic experience and in faith. In this lesson, purported to be by Solomon that the official of King Hezekiah of Judah copied, we are told not to put ourselves forward in the king’s presence or to stand in place of the great [gadol] (v. 6). It is better to told to come up higher (v. 7). The lesson functions prophetically in relation to Jesus’ parable in the Gospel Lesson.

Application: Sermons on this First Lesson Alternative do well to follow the themes noted below in the Application of the gospel, making clear that these themes reflect throughout scripture.

Hebrews 13:1-8, 15-16
Once more we are reminded 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 the concluding admonitions of the Epistle.

The author first urges continuing mutual love [filadelfia] (v. 1). Readers are admonished not to neglect hospitality [philoxenos] to strangers [probably to Christians from other places] (v. 2) and to remember those in prison and the tortured (v. 3). Marriage is kept in honor, not defiled by fornication (v. 4). Lives are to be kept free from the love of money, and we are to be content with what we have, for the Lord has said he will never forsake us (v. 5). Psalm 118:6 is paraphrased, claiming that the Lord is our helper [boethos] and so we should not fear (v. 6). Readers are urged to remember their leaders who spoke the word of God [logos tou theou] to them, considering their way of life and imitating their faith (v. 7). Christ is said to be the same yesterday, today, and forever (v. 8). The lesson skips verses forbidding sacrifice (vv. 9-11) in view of Jesus’ suffering to sanctify the people (v. 12). Through Christ we are continually to offer a sacrifice [thusia] of praise, the fruit of our lips, and not to neglect doing good [eupoiia] and sharing what we have. These sacrifices are said to please [euaresteitai] God (vv. 15-16).

Application: Sermons in this lesson should proclaim that because of the constancy of Christ and his sacrifice we are freed for lives of contentment, service to others, and continuous worship and praise (Atonement, Sanctification).

Luke 14:1, 7-14
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’ teaching of humility. These utterances appear only in this gospel (though the basic phrases are borrowed from Proverbs 25:6-7).

The account is set in the house of the leader of the Pharisees at a Sabbath meal (v. 1). Jesus tells a parable [parabole] noticing how guests chose seats of honor. He does this after he had done a healing on the Sabbath (vv. 2-7). When invited by someone to a wedding, Jesus urges that we not seek places of honor in case someone more distinguished has been invited by the host and we would have to move in disgrace to a lower seat (vv. 8-9). It is better to sit at the lowest place, he claims, so that the host may move to us to sit higher (v. 10). All who exalt themselves will be humbled [tapeinoo], and those who humble themselves will be exalted [hupsoo] (v. 11).

Jesus also adds that the one who invited them not invite only friends or relatives or rich neighbors in order to receive and invitation from them (v. 12). Instead he would have us give banquets for the poor [ptochos], crippled, and lame. He adds an eschatological aspect to this advice, claiming that those following these teachings will then be blessed [makarios, happy], repaid at the resurrection of the righteous/just [dikaio] (vv. 13-14).

Application: Sermons on this lesson will condemn pride (Sin) along with the Good News that in the new era of Christ which is dawning, the gospel knocks all the spiritual pride out of us, devoting us to lives of service (Justification by Grace, Sanctification as the spontaneity of good works, and Social Ethics).

THEME OF THE DAY
Devotion to God changes things. The texts assigned for this Sunday center on how what God has done for us changes us and life around us. Sanctification should be construed as springing from God’s Work (Justification by Grace and Providence).

Psalm 139:1-6, 13-18
This is a Prayer for Deliverance from personal enemies 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).

The psalmist notes that everything we have ever done or thought is known by God (vv. 1-6). He is active in each aspect of our lives (v. 5). Such knowledge is said to be wonderful [pili], too high to attain (v. 6). God is said to have known the psalmist since conception (vv. 13-16). His thoughts [sarappim] are weighty/precious to the psalmist. The wonder of it all is celebrated (vv. 17-18). All dimensions of life are said to come from God.

Application: Sermons on this psalm will focus on God being in control of all things (Providence). But that insight changes our outlook on life, makes it all the more wonderful and provides a sense of the holiness of life — even of our jobs (Sanctification).

Or

Psalm 1
This is a Wisdom Psalm contrasting the fate of the righteous and the wicked. Avoiding the ways of sin, it is said, makes you happy/blessed [ashere] (v. 1). The law [torah] is indirectly praised (like Psalm 119) as righteousness is associated with obedience to the law (v. 2). 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).

The disastrous end of the wicked is described (vv. 4-5). This stress on righteousness can elsewhere be understood in relation to God’s work (v. 6), in accord with Justification by Grace (cf. Romans 3:21-26). The righteous [tsasddiq] are planted [shathal] by God and are said spontaneously to bear good fruit (v. 3). Yahweh is said to watch over the way of the righteous while the wicked perish (v. 6).

Application: Sermons on this alternative might focus on the Christian life as a way righteousness (living in right relationship with God) and how good works spring spontaneously from this relationship with God (Justification by Grace and the spontaneity of good works [Sanctification]).

Jeremiah 18:1-11
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 (see analysis of Deuteronomy which follows). The interplay of these strands suggests that the final editors see Jeremiah’s prophecies as relevant in a new context.

This lesson is Jeremiah’s allegory of the potter. The prophet is instructed by Yahweh to go to a potter’s house in order to hear the Lord’s word [dabar] (vv. 1-2). It probably originates in the period of the Babylonian Exile. Jeremiah follows the instructions and finds a potter [yatsan] working at his wheel. The vessel being made was spoiled, and so he reworked it (vv. 3-4). Yahweh then speaks to the prophet saying he will do the same with Israel, for like the potter’s clay Israel is in the Lord’s hands (vv. 5-6). Thus at one moment he may declare its destruction, but if the nation turns from evil [ra] he may change his mind [nacham, repent] (vv. 7-8). Likewise plans to build and plant Israel could be changed if the people do evil (vv. 9-10). This image of God as a potter is a common biblical theme. See Genesis 2:7; Isaiah 29:16; 64:8; Romans 9:20-24. Jeremiah is instructed to tell the people of Judah and Jerusalem that the Lord is a potter shaping evil against them and devising a plan, so they must turn from their evil ways and amend their lives (v. 11).

Application: Sermons on this lesson can proclaim that who we are is all God’s doing and that all our work is his work (Justification by Grace and Sanctification with works as spontaneous, along with Predestination and Providence).

Or

Deuteronomy 30:15-20
The Complementary First Lesson is taken from a book that is primarily the work of one of the four oral traditions comprising the Pentateuch — D, a strand rooted in the sweeping religious reform under King Josiah in the seventh century BC. This literary strand also influenced the books of Joshua, Judges, 1 and 2 Samuel, as well as 1 and 2 Kings. This book purports to be Moses’ Farewell Addresses to the people. It is really three addresses, this lesson being from the Third Address teaching that there are two ways to live — one of prosperity and the other to death (v. 15). Specifically in this chapter Moses is providing prescriptions for the renewal of the covenant.

The first way to live is obeying the commands [tsavah] of Yahweh. Such obedience will lead to Israel living and becoming numerous and blessed (v. 16). But if the people turn away their hearts [iebab] and are led astray, bowing down to other gods, they will perish and not live long in the Promised Land (vv. 17-18). Moses calls heaven and earth as witnesses that he has set before the people life and death, blessings and curses. Israel is to choose and love the Lord God, obeying him and that will mean life [chayim] and they may live in the land promised to Abraham, Isaac, and Jacob (vv. 19-20). Life is not a mere extension of days for Hebraic culture. It is loving, obeying, and cleaving to the Lord.

Application: Sermons on this Complementary First Lesson can explore how life is better when you live it accord with God’s will (Sanctification), but also remind us that we fall short in keeping his commands (Sin).

Philemon 1-21
This lesson is drawn from a letter to a Christian living in Colossae (in modern Turkey), Philemon, written by Paul while imprisoned (vv. 1, 9-10, 13, 23). The apostle along with Timothy endeavors to request this slave owner to allow the slave Onesimus, who had not only served Paul but been converted to the faith, to remain with Paul and perhaps even to gain emancipation. As such it is a book devoted to Christian love.

The lesson begins with the Salutation, offering thanks as Paul claims to have heard of Philemon, Apphia (likely Philemon’s wife), and Archippus, who seems to have held church meetings in his home (vv. 1-2), because of their love for all the saints and faith toward Christ (v. 5). He prays that their sharing of faith may become effective when they perceive all the good we may do for Christ (v. 6). Joy and encouragement are also expressed on account of their love, as the hearts of saints are refreshed from this (v. 7). Paul decides not to command as a duty, but to appeal on the basis of love on behalf of one Paul calls his child [teknon], Onesimus (he claims to have become like a father to him during the apostle’s imprisonment) (vv. 8-10). Onesimus has not been useful (a standard description of a bad slave) to Philemon recently, but has been most useful to Paul, the apostle reports. Paul is sending Onesimus back to the letter’s recipient (vv. 11-12).

Paul wanted to keep Onesimus who could be of service to him (v. 13), but he preferred to do nothing without Philemon’s consent, so that the good done in letting Onesimus remain would be voluntary (vv. 13-14). Paul speaks of Onesimus having been separated from Philemon (presumably the result of his running away from his master). He suggests that this may have happened so Onesimus would be with Philemon forever, not as a slave, but as a beloved brother (vv. 15-16). Paul urges that if Philemon consider him his partner, he welcomes Onesimus as he would Paul. The apostle also requests that if Onesimus owes Philemon anything, the debt should be charged to Paul (vv. 17-18). Paul concludes, noting that what is written is written by him. He urges that Philemon would grant him the request, expressing confidence in the response (vv. 19-21).

Application: This lesson invites sermons that clarify how God has a way of getting us and our pride out of the way, to make us totally dependent on him, and to the benefit of his kingdom. Providence and the Priesthood of All Believers are relevant themes. Sanctification and Justification are implied by this focus on how God changes us.

Luke 14:25-33
Once again throughout this Church Year we return to 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 Jesus’ teachings about discipleship, following teachings about the eschatological reality of the kingdom of God (vv. 15-24). There are some parallels to this text in Matthew 10:37-38.

Addressing large crowds, Jesus teaches that whoever comes to him and does not hate family, even life [psuche] itself, cannot be his disciple [mathetes] (vv. 25-26). It may be that reference to “hating” [misero] family in this text may be employed more in terms of one of the Old Testament meanings of “forsaking” [chadal] to make room for God’s purpose, as in Proverbs 9:6 (Eduard Schweizer, The Good News According to Luke, p. 241). Whoever does not carry the cross [stauros] and follow Jesus cannot be his disciple, he claims (v. 27). No one planning to build a tower does not first estimate the cost to see if he has enough to complete it. If not, he will be ridiculed (vv. 28-30). Likewise no king wages war without considering the size of armies. If he does not have enough men he will seek peace (vv. 31-32). Likewise no one can be Jesus’ disciple if he does not give away all his possessions (v. 33). This is a lesson about the absolute loyalty disciples are to give Jesus.

Application: This is a lesson about helping us get our priorities right, focusing ourselves first on Christ and emptying ourselves so that all we cherish becomes an occasion for glorifying God. This focus on Sanctification again presupposes God’s forgiving grace, insights that seem to portray an Eschatological reality that is free from care.

THEME OF THE DAY
Why we need and what we get from the grace of God. This is a Sunday for exploring the depths of our sinful condition and how the grace of God changes this (Justification by Grace).

Psalm 14
This psalm is attributed to David, a condemnation of a cynical and unrighteous age. 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).

This psalm is almost identical to Psalm 53, except that this psalm refers to God as Yahweh. Both psalms are unusual in generalizing personal troubles to be characteristic of an entire generation. The corruption of the age is described. Fools [those bereft of character] deny God. All have gone astray (vv. 1-3). It is characterized by a lack of faith, wisdom, and goodness. God is said to be with the company of the righteous [tsaddiq]. 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).

Threats are issued to evil-doers (vv. 4-6). They are especially indicted for mistreatment of the poor [ani]. The Lord is said to be the poor’s refuge [machseh]. The lesson ends with yearning for better times when God will deliver the people. When that happens there will be great joy [sameach, rejoicing] (v. 7).

Application: The psalm provide opportunity to condemn the lack of faith, wisdom, goodness, and concern about the poor in our own times (Sin) and to proclaim the joy that God will give to his people with the awareness that the Lord cares for the poor and will deliver them and all of us to live righteously (in right relationship with him and each other). Justification by Grace and Social Ethics are key themes in these concluding reflections.

Or

Psalm 51:1-10
A Lament Psalm for healing and moral renewal, traditionally ascribed to David after being condemned by Nathan for sexual transgressions with Bathsheba. We have already 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 that sense this lament and plea for healing and renewal, despite our sin, is our song.

The psalmist urges God to have mercy [chanan, to be gracious] according to his steadfast love [chesed, lovingkindness] and wash away [kabas] or cleanse [taher] our sin [chata] (vv. 1-4, 7, 9). Reference to being purged with hyssop in verse 7 suggests a ceremony of sprinkling such as those reported in Exodus 12:22 and Leviticus 14:20, 48-53. But later in the psalm it is noted that God has no interest in sacrifice (vv. 16-17). Confessing his sin, the psalmist adds that sin is only sin if perceived as committed against God (v. 4). Presumably ordinary guilt is not sin. A reference is made to being born in sin (suggesting the Christian doctrine of Original Sin) (v. 5) and also to being rejected by the Holy Spirit (v. 11). The psalmist proceeds to note that God desires inward truth/steadfastness [emeth] and wisdom [chokmah] (v. 6). After reiterating the plea for deliverance and mercy (even from physical distress), the psalmist pleads for joy and gladness, that Elohim would hide his face [paninm] from the sins we have committed (vv. 7-9; cf. v. 12). This leads to hope for transformation, that the forgiven sinner be given a clean heart [leb] and a willing/steadfast spirit (v. 10).

Application: This psalm affords occasions for sermons on Original Sin, on the need for a life of penance and/or doing evangelism (Sanctification) which results from the Spirit’s work as well as transformation by the mercy and love of God, and also on Justification by Grace (both as giving us a new heart [transforming the faithful] or as overlooking our sin).

Jeremiah 4:11-12, 22-28
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. The interplay of these strands suggests that the final editors see Jeremiah’s prophecies as relevant in a new context.

This lesson is a prophecy of anguish and judgment over a pending invasion of Jerusalem. At the time of the invasion it is proclaimed that there will be a hot wind sent by Yahweh from the desert (vv. 11-12). This hot wind desecrates everything in its path. In what follows, literary allusions to Genesis 1:1-2 suggest that what is transpiring is a reversal or destruction of what God did in the first creation.

Yahweh proclaims what follows in anguish (v. 19). The people of Israel are said to be foolish [evil] and stupid for they do not know Yahweh. They are skilled in doing evil [raa], though they do not know how to do good [tob] (v. 22). Yahweh looks on the earth and sees only formlessness and void [bohu, emptiness]. There was no light [or] in the heavens (v. 23). The mountains quake and all the hills were in motion (v. 24). No living thing is present (v. 25). Fruitful land had become desert and all the cities were in ruins (v. 26). Yahweh proclaims that the whole land shall be a desolation [shemamah]. Thus the earth shall mourn, and the heavens go black [qadar], for the Lord will not relent (v. 28).

Application: The version of the First Lesson affords occasion to condemn sin in its personal and social manifestations, to portray it as a contradiction of creation. When we keep in mind that in the Hebraic mindset judgment by God is a good thing, a word of comfort in the sense that it can cause positive outcomes and provide comfort knowing that God’s acts have an end in sight (Gerhard Von Rad, Old Testament Theology, Vol. 1, pp. 343, 358-359), then this lesson also affords opportunity to proclaim grace and forgiveness in Justification or Providence.

Or

Exodus 32:7-14
We have previously noted that like all of the first five books of the Old Testament, Exodus is the product of several distinct literary strands, all originating between the tenth and sixth centuries BC. The book is so named for the Greek term referring to the liberation of the Israelites from Egyptian bondage. Its Hebrew name (meaning “These are the names”) refers to the first words of the text’s Prologue. This lesson, accounting Moses’ plea to God that he not punish the Hebrews, could be the work of the oldest strand of the oral tradition (J, so named for calling God Yahweh, like in this passage).

Yahweh first tells Moses to go down from Mount Sinai where he had received the Ten Commandments and other instructions, for the people led out of Egypt have acted perversely, creating an idol to whom they have sacrificed (vv. 7-9). The Lord tells Moses that his wrath will burn against them, but will make a great nation instead from Moses (v. 10). Moses begs Yahweh to relent, for Egyptians will say that the people were released only with evil intent (vv. 11-12). He asks the Lord to remember [zakar] Abraham, Isaac, and Jacob, to whom Yahweh swore that they would have numerous descendants and land to inherit forever (v. 13). It is reported then that the Lord changes his mind/purpose [nacham, repents] (v. 14).

Application: This is another lesson for analyzing our sinful modern condition (our tendency to put God aside for other trinkets and fads) and for proclaiming the Good News that God changes his mind about us, remains faithful to his promises to the faithful before us, and continues to make us a great people of his (Justification by Grace and Providence).

1 Timothy 1:12-17
Along with 2 Timothy through Titus, this in one of Pastoral Letters, concerned with leadership offices and pastoral oversight. Several features make this and the other Pastoral Letters to be not likely compatible with the claim to have been written by Paul. Key Pauline themes regarding justification by faith are missing, though the author may have been acquainted with other Pauline letters. Since the author is also apparently aware of the book of Acts, this letter may not have been written until late in the first century.

Although purportedly addressed to Timothy, a young convert to Christianity and companion of Paul in his travels (Acts 16:1; Romans 16:21; 1 Corinthians 4:17), most of the letter is a general teaching targeting an entire congregation and readers in various congregations. Besides providing guidance on problems of church administration, the Epistle also opposes false teaching of a speculative type which may have been related to Gnosticism.

This lesson is a confession of faith in face of the false teachings addressed. The author says that he is grateful to Christ Jesus who has strengthened him, judging him faithful [pistos] by appointing him to service/ministry [diakonia], though he (presumably Paul) was formerly a blasphemer or persecutor [dioktes pursuer] (vv. 12-13a). Yet he says he received mercy [eleeo] because he acted ignorantly, and the grace [charis] of the Lord overflowed with faith [pistis] and love [agape] (vv. 13b-14). The author then refers to a saying that is said to be sure and worthy of full acceptance: Christ Jesus came into the world to save sinners, of whom the author (assuming Paul’s persona) is the foremost (v. 15). For this reason the author says he received mercy so that in him Christ might display the utmost patience [makrothomian, long-suffering], making him an example [hupotuposis, pattren] to those who would believe in Christ (v. 16). The lesson concludes with a Jewish congregational prayer to the king of the ages, the only God who should be honored and glorified (v. 17; cf. 6:15-17).

Application: This is another lesson for proclaiming our Sin and the Good News of forgiveness (Justification by Grace), an awareness that we understand ourselves as saint and sinner (Sanctification).

Luke 15:1-10
Again we return to 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 relates Jesus’ parables of The Lost Sheep and The Lost Coin.

The account begins with all the tax collectors and sinners gather around Jesus. Pharisees and scribes criticize him for welcoming these sinners [hamartolous] and eating with them (vv. 1-2). Eating and drinking with sinners was offensive in ancient Israel, as food laws separated the observant Jew from sinners. We are reminded that tax collectors were suspect not just for collaborating with foreigners, but also for dishonesty collecting from debtors more than the amount prescribed (cf. 3:12-13). A concern for the weak and outcaste fits the Lukan agenda (Eduard Schweizer, The Good News According to Luke, p. 262). Only the lost sheep parable appears elsewhere (in Matthew 18:12-14), and in that parallel text there is no response to Pharasaic criticisms and not as clear a testimony to defending the social outcaste. In this Lucan text, Jesus follows with the tale of the one lost sheep occasioning the shepherd to leave the other 99. Reference is made to seeking the lost until found. This follows Luke’s concern about the universal (inclusion of all) (vv. 3-4). Jesus proceeds to note that when the shepherd finds the sheep, he rejoices. Likewise there is said to be more joy in heaven over a repentance [metanoeo] of a sinner than the 99 righteous who need no repentance (vv. 5-7). Similarly when a woman has ten silver coins and loses one, she will work hard to find it and if discovering it will celebrate (vv. 8-9). (In the windowless homes of Palestine, such a search did indeed involve great effort.) So there is much joy in the presence of the angels over one sinner who repents (v. 10).

Application: The text invites sermons on human helplessness (Sin), God’s concern to forgive (Justification by Grace), and the joy that goes with this awareness (Sanctification).

THEME OF THE DAY
From evil to grace and wisdom. This is another Sunday for exploring the depths of our sinful condition and how the grace of God changes this (Justification by Grace). Even more attention is given to Sanctification and Social Ethics than the previous Sunday.

Psalm 79:1-9
As noted several times previously, Psalms is a collection of prayers and songs composed throughout Israel’s history. It is organized into five collections of books, perhaps an analogy to the five books of the Torah. The authors of each of the psalms are largely unknown, as in this case. This loosening of them from their historical origins entails the validity of their use today in very different contexts from their origins (Brevard Childs, Introduction to the Old Testament as Scripture, p. 523). The actual title of the book is derived from a Greek term meaning “Song” [psalmos]. The Hebrew title of the book, Tehillim, means “hymns” or “songs of praise.”

This psalm is an Asaph Group Lament, praying for deliverance from national enemies, probably written at the end of the conquest of Jerusalem by the Babylonians. (Asaph was one of David’s chief musicians.) It begins with a lament made to God that the temple has been defiled and Jerusalem laid to ruins (v. 1). Dead bodies of the Judeans have become food for animals (v. 2). No one is left to bury the dead (v. 3). Mass executions seem to have characterized the Babylonian conquest. The Judeans have come to be mocked by other nations, presumably charged of being abandoned by their God, so that they are without one (v. 4; cf. v. 10). Petitions are raised to Yahweh regarding how long he will remain angry (v. 5). He is begged to pour out his anger/wrath [chemah] on those who do not know him (v. 6). Petitions are offered that the Lord not to remember the iniquities of our ancestors, and his compassion [rachamim, tender mercies] come to meet us speedily (v. 8). God is asked to forgive/atone for [kaphar, cover] our sins and deliver [natsal, snatch away] us (v. 9).

Application: Sermons on this psalm will explore a sense of (individual or national) hopelessness (Sin) with the Good News of God’s forgiving love, how he “covers” our sin or “snatches it away” (Justification by Grace).

Or

Psalm 113
This psalm is one of the Egyptian Hallel (Praise) Psalms. Such psalms were used in connection with festivals; this one and Psalm 114 are sung at Passover before the meal. This one celebrates Yahweh as helper of the humble and oppressed. Servants [ebed] of the Lord are urged to praise [halal] Yahweh’s name (v. 1). We should bless [barak] his name forever, all day (vv. 2-3). Yahweh is said to be high above all nations, and his glory [kabod] above the heavens (v. 4). None is like the Lord who is seated on high and looks down on the heavens and earth (vv. 5-6). He raises the poor [dal] from the dust and lifts up the needy from the ashes to make them sit with princes (vv. 7-8; cf. 1 Samuel 2:4-8). Testimony is given to how he gives the barren woman a home, making her a joyous mother of children (v. 9).

Application: This alternative psalm provides opportunity to proclaim God’s care for the poor and oppressed, for all in the doldrums (Justification by Grace, Providence, Social Ethics).

Jeremiah 8:18–9:1
Once again we note 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 in Judah 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 (reflecting themes of the seventh century BC religious reforms 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 the prophet’s lament over Judah. He first expresses grief over the condemnation he must pronounce (8:18-22). Noting that the people are still not saved (reference to the harvest being passed could suggest that the people were suffering a drought) (8:20), Jeremiah wonders why there is no physician and why the people’s health has not been restored [arukah]. Reference to balm in Gilead in this verse is to resin from the styrax tree in the northern Transjordan region of Gilead. This balm was widely used for medicinal purposes in the Ancient Near East (8:22). The prophet prays that he could weep day and night for the slain of his people (9:1).

Application: This version of the First Lesson invites sermons which explore our sin and why we need to be reminded of it and the judgment we deserve. This prepares us better to appreciate the grace which Christ’s work affords (Sin and Justification by Grace).

Or

Amos 8:4-7
The Complementary First 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 BC – 746 BC). From Judah, Amos did his prophesying in the Northern Kingdom, but then after the Babylonian Exile may have returned to Judah to write his proclamation. Some scholars contend that his addresses were gathered and combined by others to form the book. The lesson reports an indictment of Israel by the prophet. It is first noted how Israel has fleeced the poor [ani]. Comments about selling when the new moon is over are a reference to a monthly religious festival when selling was forbidden (vv. 4-6). Yahweh is said to claim never to be able to forget [shakach] these transgressions (v. 7).

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). The injustices of the market could also be investigated (Sin).

1 Timothy 2:1-7
We turn again to this Pastoral Letter, not likely compatible with the claim it makes to have been written by Paul. Key Pauline themes regarding justification by faith are missing, though the author may have been acquainted with other Pauline letters. Since the author is also apparently aware of the book of Acts, this letter may not have been written until late in the first century.

Although purportedly addressed to Timothy, a young convert to Christianity and companion of Paul in his travels (Acts 16:1; Romans 16:21; 1 Corinthians 4:17), most of the letter is a general teaching targeting an entire congregation and readers in various congregations. Besides providing guidance on problems of church administration, the Epistle also opposes false teaching of a speculative type which may have been related to Gnosticism.

This lesson offers regulations on worship. The author urges that supplications, prayers, intercessions, and thanksgiving be made for everyone, including rulers, so that we might lead quiet, peaceable [hesuchios] lives (vv. 1-2). The preceding exhortation is said to be good [kalon] and acceptable in the sight of God (v. 3). God is said to desire [thelo] all to be saved [sozo] (v. 4). A psalm is cited, praising the one God and one mediator between God and humanity, Christ Jesus who as a human give himself as a ransom [ontilutron] for all (vv. 5-6). Assuming the persona of Paul, the author claims he was appointed a herald and apostle, a teacher of the Gentiles (v. 7).

Application: This lesson affords opportunity to proclaim that God wants everyone saved (Atonement, Justification by Grace, Single Predestination). God’s concern about government and prayer are other directions for sermons.

Luke 16:1-13
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 we consider Jesus’ parable of the Dishonest Manager, an account unique to Luke.

Jesus reports to the disciples how a rich man had a manager/steward [oikonomia] against whom charges had been brought for squandering the rich man’s property (v. 1). The rich man summons the manager and dismisses him from his office (v. 2). This creates much worry for the former manager who was unwilling to take on menial work or beg (vv. 3-4). Then the manager tries a new strategy. He calls on all the debtors of the rich man and forgives them a portion of their debt if they pay it in part (vv. 5-7). The master hears of this and commends the dishonest manager for acting shrewdly. Jesus adds that the sons of this age [aionos] are more shrewd in dealing with their own generation than the sons of light [phos, the spiritually enlightened] are (v. 8).

Some scholars believe that what follows in the lesson are later additions and not directly related to the parable’s original meaning. The verses are related in the sense of helping the faithful see that life is not in the accumulation of wealth. Jesus is next reported as teaching that he would have the faithful make friends by means of dishonest wealth so that when it is gone they will be welcomed in eternal homes [aionious skenas] (v. 9). Praise is given to those who know what is coming and adapt to it. One who has not been faithful with dishonest wealth cannot be trusted with true riches (v. 11). Jesus proceeds to note that no house-slave [oketes] can serve two masters, as he will hate one and despise others. So one cannot serve God and wealth (v. 13).

Application: Sermons on this text have the opportunity to proclaim the Christian’s responsibility for seeking economic justice and better conditions for the poor (Sin and Social Ethics). Another possibility is to encourage listeners to appreciate that there is more to life than wealth (Sanctification).