Proper 21 | Ordinary Time 26 | Pentecost 19, Cycle C (2016)

September 25, 2016

PROPER 21 / PENTECOST 19 / ORDINARY TIME 26

THEME OF THE DAY
All we need. The Sunday invites sermons celebrating that Christians have been richly blessed by God, so much so that all the elements needed for a good life have been provided (Providence, Justification by Grace, and Social Ethics).

Psalm 91:1-6, 14-16
This is a Wisdom Psalm that is a meditation on God as the protector of the faithful. Those who live in the shelter and shadow/shade [tsel] of God will call Yahweh their refuge [machseh], fortress [metsudah], and God [elohim] (v. 1-2). Reference to shelter or refuge probably connotes the protective area of the sanctuary in the Jerusalem Temple. The shadow refers to God’s wings (v. 4), an image to connote God as an eagle protecting the young (cf. Deuteronomy 32:10-11). God will deliver us and cover us, giving refuge, the psalmist sings (vv. 3-4). We will then fear no terror or pestilence (vv. 5-6). The psalm concludes with a divine oracle in the first person (probably spoken by a priest or temple prophet) that reiterates how God will deliver/protect and even give long life and salvation [yeshuah, safety] to those who call on him and love him (vv. 14-16).

Application: This psalm provides an occasion to preach on how God gives refuge and safety to us in dealing with the turmoil of life. Attention might be given to salvation as safety (Justification by Grace, Providence, Eschatology).

Or

Psalm 146
This psalm, like the next four, is a hymn praising God for his help. It begins with praise to the Lord [halal] and a commitment by the psalmist to praise Yahweh as long as he lives (vv. 1-2). We are reminded not to put our trust in anyone but God, for all human beings will lose their breath [ruach] and return to the earth in death (vv. 3-4). Those whose help [ezer] is in God are said to be happy [ashere, seen or envied by others as blessed] (v. 5). Over-against human inadequacy, it is proclaimed that God is the one who made heaven and earth, the sea and all that is it, who executes justice [mishpat judgment] for the oppressed [ashaq], feeds the hungry, sets the prisoners [asar, those bound] free, loves the righteous [tsaddiq],and upholds orphans and widows [almanah, also “silent ones”]. When we remind ourselves that God’s judgment in the Hebraic sense is a word of comfort, in the sense that it can cause positive outcomes and provide comfort, knowing that God’s just acts have an end in sight, it seems here that a promise is made that the oppression and poverty have an end in sight (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 343, 358-359). It is noted that God gives help to all who need it (vv. 6-9). This is an attestation of the power of God. Concluding praise of God’s eternal rule is offered (v. 10).

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

Jeremiah 32:1-3a, 6-15
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 interplay of these strands suggests that the final editors see Jeremiah’s prophecies as relevant in a new context.

This lesson reports Jeremiah’s purchase of land in Anathoth (less than ten miles northeast of Jerusalem) during Nebuchadnezzar’s siege of Jerusalem in 587 BC. Chronologically the account should follow chapter 37. Its placement emphasizes the validity of the oracles immediately preceding, which prophesied the restoration of Judah.

The background of the invasion of Nebuchadnezzar on Jerusalem is provided. It is noted that Jeremiah had been confined in the court of the guard by Judah’s king Zedekiah (vv. 1-3a). This incarceration was probably the result of his attempting to leave the city when the siege of Jerusalem was temporarily lifted. Jeremiah hears the word of the Lord (v. 6). His cousin Hanamel would come to him and tell the prophet that he should buy Hanamel’s field in the land of Benjamin, for the right of possession and redemption [geullah, allowing more distant family members to buy land that it might remain in the possession of the extended family) is his (vv. 7-8). Details on the price of the purchase are provided (vv. 9-11). Reference is made to the prophet’s secretary Baruch (see 36:4), who held the deed of purchase. He is told by Jeremiah to put this deed in a jar in order that it may last a long time (vv. 12-14). Jeremiah notes that the God of Israel reveals that houses and vineyards will again be in the land [erets] (v. 15). This is a promise of restoration.

Application: Sermons on this lesson might advocate for a wise Christian Social Ethic drawing on the best insights of human wisdom and natural law in order to achieve God’s aims as best we can discern them in finite ways. There is an element of planning for the future that God has given us what we need for the future, which might be developed (Providence and Eschatology).

Or

Amos 6:1a, 4-7
The Complementary First Lesson is again 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). As we have already noted, though from Judah, Amos did his prophesying in the Northern Kingdom, but even after 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.

This lesson is a condemnation of Israel’s complacent self-indulgence and their wallowing in luxury. The prophet makes clear that those Israelites who feel themselves secure in their false confidence, who lie in luxury and self-indulgence will be the first whom God will send into exile. Reference to Zion in Jerusalem suggests that this condemnation may have been addressed to Judah as well as to Israel (vv. 1, 4). Likewise this will be the fate of those who spend time in music (like David), who drink wine from bowls, but are not grieved over the ruin/breaking of Joseph (vv. 5-7). A clear focus of the prophecy is directed against the upper class.

Application: This version of the First Lesson offers occasions to condemn our society of greed and its forgetfulness of the poor. As such, it also in turn encourages consideration of the kind of society that God wants, one that cares for the poor (Social Ethics).

1 Timothy 6:6-19
We are reminded again that along with 2 Timothy through Titus, this is 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 text is a portion of the author’s final directions. There is great gain in godliness [eusebeia, peity] combined with contentment, he claims (v. 6). No doubt in dialogue with contemporary Wisdom literature (John 1:21) it is noted that we brought nothing into the world and can take nothing out of it (v. 7). If we have food and clothing, we will be content [arkesthesometha, satisfied] with these (v. 8). Those who want to be rich will fall into temptation and are trapped by harmful desires (v. 9). Love of money is the root of evil; in eagerness to be rich some have wandered away from faith (v. 10). Readers are urged to shun things, pursuing righteousness [dikaiosune], godliness, faith, and love [agape] (v. 11). They are also exhorted to fight the good fight of faith and take hold of eternal life [zoe] to which they were called and make the good confession [homologiav, probably in Baptism] (v. 12).

The verses which follow may be taken from an early Christian liturgy. In the presence of God who gives life to all things and Christ Jesus who made the good confession before Pilate, readers are charged to keep the commandments [entole] without spot or blame until Christ is manifest (vv. 13-14). Christ the King of kings will be manifest at the right time [kairos], we are assured (v. 15). He alone has immortality [athanasia] and lives in unapproachable light [phos], whom no one has ever seen (v. 16). As for those who are rich, they are commanded not to be haughty or to set their hopes on the uncertainty of riches, but rather on God who provides us with everything for our judgment. They should be rich in good works, ready to share, thus storing up for themselves the treasure of a good foundation for the future (vv. 17-19).

Application: This text can occasion sermons on how to use money correctly, as a tool to spread the love of God. We have all we need. Sanctification and Social Ethics are sermon agendas.

Luke 16:19-31
We are again reminded that this gospel is the first installment of a two-part history of the Church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the Church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful. This lesson recounts Jesus’ parable of the Rich Man and Lazarus, an account with no parallels.

The story is based on an Egyptian tale of a god becoming the child of earthly parents. He shows them hades and paradise. After the funeral of a rich man the elegant furnishings of his tomb are given to a poor man. The text illustrates Luke’s partiality for the poor, that they must receive table fellowship (Eduard Schweizer, The Good News According to Luke, p. 262). Jesus describes the rich man dressed in fine clothes and feasting every day (v. 19). (The purple color worn by the rich man was a cloth available only to the rich in the Ancient Near East.) At the rich man’s gate was a poor man Lazarus, covered with sores. To eat, he would take the food falling from the rich man’s table. The dogs licked his sores (vv. 20-21). Both men die. The poor man was carried by the angels [aggelos, messengers] to be with Abraham (v. 22). In hades the rich man was tormented. He looked up and saw Abraham far away with Lazarus. The rich man calls to Abraham, asking him to let Lazarus dip his finger in water to cool his tongue (vv. 23-24). Abraham responds that now Lazarus is comforted for he received evil during his lifetime. Just the opposite for the rich man. Besides, Abraham reports, a great chasm between him and Abraham has been fixed (vv. 25-26). The rich man pleads that Lazarus be sent to warn his brothers (vv. 27-28). Abraham responds that the brothers have Moses and the prophets (v. 29). The rich man pleads that if someone comes from the dead they will repent [metanoeo] (v. 30). Jesus responds that if they do not listen to Moses and the prophets, people will not be convinced even if someone rises from the dead (v. 31). The last comment seems to refer to the Easter Resurrection.

Application: In this lesson, we have the seeds for sermons reminding us that we have all that we need in the Good News of the gospel (Justification by Grace) and work for justice (Social Ethics), for the overall vision of life is already present in the Easter miracle (Eschatology).

October 2, 2016
PROPER 22/ PENTECOST 20/ OT 27

THEME OF THE DAY
Christians Rebel! Sermons on these Lessons will examine our context (with its evil, chaos, or lethargy), compare these dynamics to the text considered (Sin), and boldly proclaim that no matter how bad things look, we may rebel against our condition confessing that God will overcome (Providence, Justification By Grace and Sanctification).

Lamentations 3:19-26
This Book is a small psalter of communal laments over Jerusalem composed after the destruction of Jerusalem by the Babylonians in 587 BC. Traditionally Lamentations has been ascribed to the Prophet Jeremiah, because of references in 2 Chronicles 35:25. But in that text he reportedly offers a lament on the death of Josiah and not for the whole city of Jerusalem. See the Prophet’s laments in Jeremiah 7:20; 8:18 – 9:1. This Book was written for those remaining in Israel for public recitation on the days of fasting and mourning (see Joel 2:15-17 and Zechariah 7:2-3). The Hebrew title of the Book ekah [meaning “How”] conveys the sense of bewilderment over what has happened.

The first chapters are alphabetic acrostics with a stanza for each of the 22 letters of the Hebrew alphabet. This Lesson is part of a psalm using sage counseling to one in distress, exhorting patience in acknowledgement of God’s righteousness and mercy. It is good to be reminded that 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 His relationship to His people. 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.).  

The thought of homelessness and exile with a deep distress consistently galls the Psalmist (vv.19-20). He feels that he has no hope (v.21. God’s steadfast love [chesed] is extolled. His mercies [chesed] are said to be new every morning, for the Lord’s faithfulness [emunah] is great (vv.22-23). It is proclaimed that the Lord will be good [tob] for those who wait and seek [davash] Him (vv.25-26).   

Application: Sermons on this text extol a Word of hope that the faithful have that despite how bad things seem (Sin) God is faithful to His promises and will deliver (Justification By Grace and Providence).  

Or

Psalm 137
This Psalm is a Prayer for Vengeance on Israel’s enemies. It was probably written as a reflection on the Babylonian Captivity. It begins with a lament over Jerusalem (vv.1-6). Crying by the rivers of Babylon is initiated over remembering Zion/Jerusalem (v.1). The Babylonian captors cruelly demand such songs be sung with mirth (v.3). The Psalmist pledges never to forget the beloved holy city (vv.5-6). A cry for revenge against all who helped pillage Jerusalem when it was conquered is initiated. Edomites are named, as apparently they assisted the Babylonians (v.7), and the Psalmist adds that those who conquer the Babylonians or take their youth and kill them will be blessed (vv.8-9).

Application: This Psalm also offers hope when things look bad, a hope that our enemies will not prevail (Sin, Justification By Grace, Providence).

Or

Psalm 37:1-9
This is an acrostic Wisdom Psalm on the certainty of retribution for the wicked. Recall that acrostic Psalms employ the literary device of starting each line with a consecutive letter of the Hebrew alphabet. The Psalm is attributed to David. But as we have noted on numerous occasions, most Psalms attributed to him are not his work (Brevard Childs, Introduction to the Old Testament as Scripture, p.512). This song seems to be words of wisdom from an elder (v.25).  

We are first called not to fret [charah] because of the wicked. This may suggest that the Psalm is addressed to those persecuted or who question God’s Providence. The wicked will fade/ be cut down [malai] like grass, we are assured (vv.1-2). We are to trust in the Lord and do good, in order that the faithful live in security in Israel (v.3). Taking delight in Yahweh leads us to receive our heart’s desires (v.4). Committing our way to Yahweh and trusting in Him leads Him to act (v.5). The Lord proclaims that He will vindicate us and the justice/righteousness [tsedeq] of our causes (v.6). It is good to remind ourselves again that the concept of “righteousness” even in an Old Testament context is not to imply that the believer lives in faultless conformity to some moral law. It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol.1, pp.370-371). The faithful are exhorted to be still before Yahweh and wait patiently, not fretting over those who prosper or carry out evil (v.7).  We are admonished to refrain from anger and fretting (v.8). The wicked will be cut off [karath], but those who wait for Yahweh will inherit the land, that is, enjoy its rich blessings (v.9). 

Application: Themes for sermons on the preceding Psalm noted above are appropriate for this text. In addition, preachers might take opportunity to explain the concept of righteousness in the Old Testament described above (Justification By Grace). 

Lamentations 1:1-6
See the first Psalm alternative for background on the Book. This Lesson is a lament over Zion (the southwest hill of Jerusalem) which is the oldest and highest part of the city. The city is said to be lonely [badad], like a vassal [almanah] (v.1). Subsequently she is said to be a daughter [bath] (v.6). There is bitter weeping with none to comfort. Her friends have become her enemies [oyeb] (v.2). Judah is said to have gone into exile [galetah, captivity] with suffering and servitude (v.3). It is asserted that the roads to Zion mourn, as no one comes to her festivals (v.4). The city’s foes are now her masters. The Lord has inflicted this to punish transgressions. Its children are captives [sebi] (v.5). The city’s majesty [hadar, beauty] has departed (v.6). 

Application: Another text for lamenting our present circumstances (Sin) yet proclaiming a liberating rebellious freedom (Justification By Grace, Sanctification, Providence).

Or

Habakkuk 1:1-4; 2:1-4
Nothing is known of this Prophet. The oracles in the Book come from different occasions in the last part of the seventh century BC though in the early part of the sixth century, during the height of Babylonian power. The Book reflects diverse types of literature. Dominant is the first-person, almost autobiographical account of a dialogue between God and the Prophet. But liturgical genre material is also in evidence. Overall the Book takes the form of a psalm of lament.

The Lesson includes part of the opening two-cycle dialogue, involving the Prophet’s lament and Yahweh’s response with assurance. The Prophet laments how long the Lord will seem not to listen to his cries in face of all the destruction and violence (1:2-3). He notes the Law [torah] has become slack, justice [mishpat, judgment] never prevails, and the wicked surround the righteous (1:4). The Prophet continues to indicate that he will listen for a reply to his complaint (2:1). Yahweh responds with a Word of assurance. He claims that His answer is as plain as a road sign (2:2). There is a vision at the end, and it will come even if it seems to tarry (2:3). Yahweh directs us to regard the proud who do not have a right spirit, but the righteous [tsaddiq] shall live by faith (2:4)! Note the discussion of righteousness above in the exposition of Psalm 37:1-9.

Application: See the themes appropriate for sermons in the Application of Psalm 37:1-9.

2 Timothy 1:1-14
We remind ourselves again that along with 1 Timothy through Titus, this is one of Pastoral Letters, concerned with leadership offices and pastoral oversight. This Epistle differs from the other Pastorals in being the most personal of them, directed specifically to Timothy, a young convert and companion to Paul in his travels (Acts 16:1; Romans 16:21; 1 Corinthians 4:17). As such it has the best claim of all the Pastoral Epistles for being an authentic work of Paul. The Letter’s purpose is to provide advice from a veteran missionary to a younger colleague responsible for a group of churches and for preserving them from dissidents within.

The text includes the Epistle’s salutation along with expressions of thanksgiving and exhortation. The author’s (Paul’s) salutation to Timothy, whom he calls his beloved child, claims his Apostolic status is God’s Will (vv.1-2). The author claims that the God he worships is the one his ancestors worshipped. He notes his thankfulness is occasioned by gratitude that comes when he remembers Timothy in his prayers (v.3). He recalls Timothy’s tears for him and longs to see him (v.4).

The Apostle celebrates Timothy’s faith and that of his grandmother and mother. Then follows a series of exhortation. Paul urges him to rekindle the gift/grace [charisma] of God in him through the laying on of hands (vv.5-6).  God did not give us a spirit of cowardice, but rather a spirit of power [dunamis], love and self-discipline (v.7). Timothy is exhorted not to be ashamed for the testimony about Christ or Paul (who has been imprisoned), but to join him in suffering for the Gospel, relying on God’s power Who has saved [sozo, keep sound] us and called us, not according to works done but according to His own purpose of grace [charis] (vv.8-9a). In what may be part of a liturgy the author says this grace has been given in Christ Jesus before the ages began but is now revealed through His appearing [epiphaneia]. He abolished death and brought life [zoe] and immortality [athanasia] to light through the Gospel (vv.9b-10).

The author claims to have been appointed a herald, Apostle, and teacher for this Gospel. This is why he suffers. But he is not ashamed [epaischunomai], for he knows in Whom to put his trust [pepisteuka, belief] until Christ comes again (vv.11-12). He urges holding fast in faith and love that are in Christ to the standard of sound teaching (the Apostolic testimony) (v.13). He also exhorts Timothy to guard this treasure with the help of the Holy Spirit living in us (v.14).

Application: Sermons on this Lesson will help hearers recognize that they have all they need to act courageously in face of all the chaos and meaninglessness which envelopes us (Sin, Justification By Grace, Sanctification, Holy Spirit).

Luke 17:5-10
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 is an account of Jesus’ teachings on faith and Discipleship. It is unique to Luke.  

The Lesson begins with the Apostles asking Jesus to increase their faith [pistis] (v.5). He replies that faith the size of a mustard seed [sinapi] would allow one to command a mulberry tree to become uprooted and planted in the sea (v.6). Jesus asks who among them would say to a slave [doulos, servant] to take his place at the table, for more probably the expectation would be that He prepared the food and served it (v.8). As the slave is not thanked for doing what was commanded, so when doing all that was ordered, we are to say we are just worthless slaves (those from whom nothing is owed) doing what we ought to have done (vv.9-1). Jesus speaks here of a love that knows that its duty is never done (Eduard Schweizer, The Good News According to Luke, p.264).

Application: This Lesson invites sermons which critique our comfort with the status quo by proclaiming a bold Word of condemnation and grace that helps us realize that all that we have is God’s and that He owes us nothing (Sin, Justification By Grace, Sanctification, Social Ethics).

THEME OF THE DAY
Live Courageously Against the Grain of the World. Another week for proclaiming that no matter the circumstances (Sin), God prevails (Providence, Justification By Grace).

Psalm 66:1-12
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 Elohistic (using the word Elohim for God) liturgy of praise and thanksgiving. The earth [erets] is directed to make a joyful noise to God, singing to the glory [kabad, honor] of His Name (vv.1-2). We are to celebrate His awesome deeds making His enemies cringe (v.3). All the earth worship God (v.4). Following this verse and elsewhere in the Psalm a musical interlude (designated by Selah) is prescribed.

We are to come and see what God has done, His awesome deeds (v.5). A reference is made to crossing the Red Sea in the Exodus and crossing of the Jordan into Canaan, as these bodies of water became dry land (Joshua 3:14-17) (v.6). God is said to rule by His might forever; the rebellious ought not exalt themselves (v.7). We are to let the sound of our praise of God be heard. He has kept us among the living (vv.8-9). God has tested [tsaraph, try/purify] the people, yet bringing them out to a spacious wealthy place [revayah] (vv.10-12).

Application: Sermons on this Psalm will celebrate the God’s awesome deeds, noting that He tests us to purify us (Providence, Sanctification).

Or

Psalm 111 
This is an acrostic Hymn of Praise (beginning in each line with a successive letter of the Hebraic alphabet). This praise is offered for His great deeds (esp. fidelity to the Covenant, vv.5,9). Yahweh, it is said, will receive thanks/praise [yadah] with the Psalmist’s whole heart [iebab] (v.1). His works [poal] are great, studied by all who delight [chephets] in them (v.2). His work is full of honor and majesty [hadar], His righteousness [tsedaqah] endures forever (v.3). The Lord’s graciousness [channun], faithfulness, and justice [reenamnin mishpat, sure judgment] are noted (vv.4,7). This seems to be an ancient confession of faith (Exodus 34:6). He provides food for those who fear Him and is ever mindful of His Covenant [berith] (v.5). His works are said to be faithful and just [mishpat, judgment], trustworthy [emeth, truth] (vv.6-8). The heritage of the nations God has given His people refers to Canaan which was occupied by several nations when Israel conquered it. Yahweh is proclaimed as having sent redemption [peduth, separation] to His people, commanding His covenant forever; we are reminded that His Name is holy and awesome (v.9). The fear [reenamnin mishpat, sure judgment] of the Lord is said to be the beginning of Wisdom [chokmah] (v.10). See Proverbs 1:7. The conclusion and use of an acrostic style suggests that the Psalm may have been composed for instructional purposes.

We should keep in mind 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 construed as something 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).

Application: Sermons on this Psalm will joyfully proclaim that God does great things. We might elaborate on the themes of righteousness and judgment to proclaim His faithfulness to His Promises and the fact that when things get bad God’s good/judgment will prevail (Providence).  Redemption/Salvation as separation (Justification By Grace and Sanctification) might also be proclaimed.

Jeremiah 29:1,4-7
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 of one of David’s high priests, Abiathar, who lost control of the Temple and was finally banished (I 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 description of D in the Complementary Version of the First Lesson below). The interplay of these strands suggests that the final editors see Jeremiah’s prophecies as relevant in a new context.

This Lesson includes parts of a letter written by Jeremiah from Jerusalem to Exiles in Babylon.  First is an introduction to the letter which follows (v.1). It was sent after the royal house of Judah had departed from Jerusalem (v.2). It was designed to address those prophets claiming that an early return would be forthcoming and so the people should rebel (vv.8-9,21). The letter cites Yahweh’s directive to build houses in Babylon, live in them, and to farm (v.5). The people should also raise families and aim to increase the Exiles’ population (v.6). Indeed the Exiles are charged to care about the welfare [bislowmah] of Babylon, even praying to Yahweh on its behalf (v.7).

Application: This is a Lesson for proclaiming the joy of life lived as a resident alien among the things of the world, a reality which is the status of Christians (Justification By Grace and Sanctification).

Or

2 Kings 5:1-3,7-15c
We are reminded again that this Book and 1 Kings were originally one Book, providing an account of Israel’s history form the death of David through Jehoiachim’s release from a Babylonian prison. There is some speculation that these texts are the product of the Deuteronomistic Reform of Josiah in the seventh century BC, but later revised after the Babylonian Exile in 587 BC. 2 Kings recounts the history from the reign of Ahaziah (850-849 BC) to the Assyrian destruction of Samaria (721 BC), as well as the story of Judah from the fall of Israel through the destruction of Jerusalem, ending with the elevation of King Jehoichim in Exile (chs.18-25). Not surprisingly, the Book largely follows Deuteronimistic themes regarding loyalty to Yahweh alone and a criticism of all the kings of the Northern Kingdom for sanctioning the worship of God in sanctuaries outside Jerusalem. Yet the promise of the eternality of the Davidic covenant is said to remain secure. Throughout the Book, Prophets (esp. Elijah, Elisha, Jonah, and Isaiah) rise up to proclaim God’s Will.

This Lesson is a report of the healing from leprosy of Naaman, who was a much-respected commander of the army of the king of Aram (located in modern Syria). References to leprosy [tsaraath] here and elsewhere in Biblical literature designate a number of skin diseases, none of which seems identical with modern leprosy (Hansen’s Disease). On one of the raids the Arameans had taken captive a girl from Israel, and she served Naaman’s wife. The girl told his wife that if Naaman were with a prophet from Samaria he could be healed (vv.2-3). Naaman informs his king, and the king of Aram sends Naaman with a letter and an exorbitant gift to the king of Israel (750 pounds of silver and 150 pounds of gold) (vv.4-5). When Israel’s king received the letter, he tears his clothes in anguish, fearful that a failure to provide such a healing might promote an invasion of Israel by a stronger power (v.7). When Elisha heard this he sent a message to the king, telling the king to send Naaman to him so that he may see that Elisha is a true Prophet (v.8). Naaman arrives at Elisha’s house and is told by a messenger from Elisha to wash seven times in the Jordan River (vv.9-10). Seven, a number associated with completeness, is of course also the number associated with rituals for the Hebrew mind. This angers Naaman, feeling Elisha should have met him and invoked the Name [shem, renown] of his God to cure the leprosy (v.11). He sees no reason why he could not have bathed in the waters in Syria (v.12). Servants approach him, addressing him as father [ab, a term usually employed by disciple addressing his master], noting that if Elisha had commanded something difficult to be healed, would not Naaman have done so (v.13). In response, Naaman complies with the directive and is healed (v.14).

Application: This version of the First Lesson should give rise to sermons proclaiming the universal significance of God’s saving work (that it is for everyone), and this might lead to discussions of the significance of the implications of this for going against the grain of the world and its agenda of favoring those like us and our friends (Justification By Grace and Sanctification).

2 Timothy 2:8-15
We remind ourselves again that along with 1 Timothy through Titus, this is one of Pastoral Letters, concerned with leadership offices and pastoral oversight. This Epistle differs from the other Pastorals in being the most personal of them, directed specifically to Timothy, a young convert and companion to Paul in his travels (Acts 16:1; Romans 16:21; 1 Corinthians 4:17). As such it has the best claim of all the Pastoral Epistles for being an authentic work of Paul. The Letter’s purpose is to provide advice from a veteran missionary to a younger colleague responsible for a group of churches and for preserving them from dissidents within.

The author (as Paul) urges that we remember Christ was raised from the dead. It is for this that he suffers hardship and has been jailed. But the Word of God is not chained/bound (vv.8-9). He claims that he will endure [hipomeno] everything for the sake of the elect [bachir] so that they may obtain the salvation [soteria, soundness] in Christ (v.10). He cites fragments of  a hymn. If we have died with Christ we will live with Him, if we endure we will reign [basileuo] with Him, if we deny Him He will deny us, but if we are faithless He remains faithful (vv.11-13). Timothy is urged to remind the flock of this, warning them to avoid wrangling over works (v.14). Instead he should present himself to God as one He approves/tested [dokimos]. A worker with no need to be ashamed, rightly explaining the Word of truth (v.15). The task of preaching demands work and discipline.

Application: The text involves sermons on Predestination and Sanctification (Christian life).

Luke 17:11-19
Once more 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, unique to Luke, is the story of the cleansing of the ten lepers. The message seems to be that faith is needed in order to prepare us for the Son and Man and His journey to Jerusalem.

On the way to Jerusalem Jesus is reported to go through the region between Samaria and Galilee (v.11). Entering a village, ten lepers approach Him, calling out for mercy (vv.12-13). Jesus responds by having them show themselves to the priests, and as they went they were made clean [katharizo] (v.14; Leviticus 12:2-3). When one saw he was healed he returned praising God. Praising God rather than Jesus is as typical Lukan theme (5:26). He prostrated himself at Jesus’ feet. The leper was Samaritan (vv.15-16). Jesus asks about the other nine, noting that only the foreigner had returned to give thanks (v.18). He says to the cleansed leper that he should go, for his faith [pistis]had healed him (v.19). Healing and salvation are often the same word for Luke [sesole]. Breaking social barriers as in this text (healing a Samaritan) is true of salvation as well as of healing.

Application: This is a Lesson for proclaiming the Good News that even a weak faith does not cancel God’s love for us (Justification By Grace) and leads us to a life of praise and gratitude by which alone are we really to appreciate God’s saving work (Sanctification). That a Samaritan would thank a Hebrew indicates how faith goes against the expectations of the world.

THEME OF THE DAY
Fresh starts. Sermons emerging from these lessons will focus on how life is better, almost new, when we are in the presence of God (Justification by Grace and to some extent Sanctification).

Psalm 65
This is an Elohistic Psalm of David offering a thanksgiving for a harvest. 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). Praise [tehillah] is said to be due to God; he answers prayer (vv. 1-2). (Elohim is used as God’s name in this Psalm.) The praise seems to arise out of previous vows made in prayers for help. God is said to forgive transgressions [pesha] (v. 3). Those whom God chooses to bring near [qarab, approach] to live in his courts, it is proclaimed, are happy [ashare, seen by others as blessed] (v. 4). By awesome deeds, the palmist sings, God delivers; he is the hope of all the ends of the earth [erets] (v. 5). By his strength God established [kun, set fast] the mountains and silences the roaring of the seas (vv. 6-7). Those living at the earth’s farthest bounds/uttermost parts are awed by God’s signs. Morning and evening shout for joy (v. 8). God provides rain, it is proclaimed (vv. 9-10). Reference to the river of God is an image for describing God’s bounty. Thus he crowns the year with bounty. Reference is also made to God’s wagon tracks overflowing with richness (vv. 11-12). The image of wagon tracks [magai] refers either to God riding the clouds in a chariot (68:4, 33) or to his Providential Presence. Ecological themes are evidenced here.

Application: Sermons on this text will praise God or his Creating and Providential activity. Social Ethical (Ecological) issues might also be considered. These reflections need to stress God’s forgiving love because he always gives new chances (Justification by Grace).

OR

Psalm 84:1-7
This is Korah Psalm of pilgrimage, in this case praising Mount Zion (in Jerusalem) as the goal of the pilgrim. The Korahites were a group of temple singers. Reference to Gittith is likely a designation of the kind of melody to be used. The pilgrimage to the temple in Jerusalem may have been in the autumn at the harvest Festival of Booths.

Praise for the temple is offered (vv. 1-2). All who are there, even the birds, find a home in it (vv. 3-4). Selah which follows verse 4 refers to a musical interlude to be inserted at this point. The joys of making a pilgrimage to the temple in Jerusalem are extolled (vv. 5-7). Reference to the pilgrims’ shield, the face of God’s anointed (vv. 8-9), refers to the king who functioned as the protector of such pilgrims (61:6-7). We do not know the exact location of the valley of Baca (v. 6). The superiority of life in the temple to anywhere else is extolled (vv. 9-12).

Application: Sermons on the joys of residing in God’s presence are readily inspired by the Psalm (Justification by Grace, Sanctification).

Joel 2:23-32
The book reports on the ministry of a cultic prophet who did his work in the Jerusalem Temple, probably during the period of Persian domination after the return of the Babylonian exiles (539 BC–331 BC). (Some speculate that the concluding sections of the book [2:28ff] may be the work of an editor of the period of the Maccabees in the second century BC.) The book’s historical theme is the plague of locusts that had destructively descended on Israel (1:4). It is also characterized by apocalyptic/eschatological elements — references to the day of the Lord (2:1-11, 28-32; 3:1-3, 9ff). There is an evolution in this concept from being a day of judgment, not one of salvation, to the suggestion that it is a theme of hope and salvation (3:1ff).

This text is as continuation of promise of the remission of the plague and a prophecy of the coming day of Yahweh. Some scholars think that references to a locust plague (especially 2:4-5) may in fact be to an army that Joel believed would invade Judah and result in an upcoming day of judgment (H.W. Wolff, Die Botschaft des Joel). The children of Zion are called on to rejoice [sameach] in Yahweh, for he has vindicated them with rain so that a rich harvest will follow (vv. 23-24). The Lord promises to repay [shakam, restore, complete] the people for the years lost by the locus plague (v. 25). They will enjoy plenteous harvest and never again be put to shame [bosh] (v. 26). Thus the people will know that Yahweh is in their midst, and that he is their only God. The Lord promises his presence to his people (v. 27).

The Lord also claims that he will pour out his Spirit [ruach] on all flesh so that the people’s families will prophesy [naba], the old dream, and the young see visions [chizzayon]. The outpouring will be on both genders, on slave and free (vv. 28-29). It is proclaimed that the heavens and the earth will warn of the great and terrible day to come. The sun will turn to darkness and the moon to blood (vv. 30-31). The prophetic ecstasy to be poured out on all is an eschatological reality, as these verses make clear. The prophet then adds that at that time everyone who calls on Yahweh will be saved [yimmalet, delivered], for in Jerusalem there will be those who escape as the Lord promises and those survivors will be “those with whom the Lord dwells” (v. 32).

Application: This is a lesson for sermons proclaiming that the gospel affords a fresh start from our seemingly hopeless present situation (Original Sin and Realized Eschatology) with a spontaneity provided by the Holy Spirit that frees us from old destructive ways of the past (Justification by Grace and Sanctification as Spontaneous Good Works).

OR

Jeremiah 14:7-10, 19-22
We are reminded again 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 ninth-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 a lament over a catastrophic drought and the upcoming military defeat of Jerusalem. The lament includes an acknowledgment of iniquities [auon] and apostasies, but the hope [miqveh] of Israel is its savior [yasha] in time of trouble (vv. 7-8a). God is challenged for acting like a stranger and not giving help. For Yahweh is not the midst of the people and will not forsake us (vv. 8b-9). Thus the Lord says concerning the people that they have loved to wander and not restrained their feet and the Lord does not accept them. But he will remember [zakar] their sin no more (v. 10). After Jeremiah’s efforts to excuse the people because of misplaced reliance on the false prophets is rejected by Yahweh and a description of the calamity to follow (vv. 11-18), the people plead for God’s mercy, asking why he struck the people down, while looking for peace [shalom] they find no good [tob], find terror when there should be healing (v. 19). Acknowledging their wickedness [ra], they plea that Yahweh not spurn them for it would dishonor his throne [kisse]. (The image of throne refers to Jerusalem where Yahweh was thought to reside.) They plea that Yahweh not break his covenant [berith] with them, for no idols can bring rain and the heavens cannot give showers. All their hope is on the Lord God. They will wait [qarah] for them (vv. 20-22).

Application: This is a text for bringing the flock to an awareness of our sin, to help make us aware of our dependence on God and his faithfulness to his promises (Justification by Grace).

2 Timothy 4:6-8, 16-18
We remind ourselves again that along with 1 Timothy through Titus, this is one of Pastoral Letters, concerned with leadership offices and pastoral oversight. This epistle differs from the other pastorals in being the most personal of them, directed specifically to Timothy, a young convert and companion to Paul in his travels (Acts 16:1; Romans 16:21; 1 Corinthians 4:17). As such it has the best claim of all the Pastoral Epistles for being an authentic work of Paul. The letter’s purpose is to provide advice from a veteran missionary to a younger colleague responsible for a group of churches and for preserving them from dissidents within.

This lesson is part of the concluding reflections of the epistle and includes personal instructions. The author claims already to have been poured out like a libation, that the time for his death has come (v. 6). He says he has fought the fight [aganizo] and kept the faith [pistis] (v. 7). He notes that a crown of righteousness (dikaiosune, crowns were symbols of joy and honor among the Jews) is reserved for him by the Lord who is the righteous judge [krites]. It will be given to all who long for Christ’s coming (v. 8). If we can assume that the author had a Jewish background (as we certainly can if the epistle is written by Paul), then God as righteous judge refers to God’s faithfulness to his promises and that his judgment is good news about God putting an end to persecution and trial by his judgment (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 343, 358-359, 373, 376ff).

In the persona of Paul, the author laments that at his first defense (perhaps an earlier trial reported in Acts 23:1-11) he was deserted. He asks that this not be counted among those deserting him for the Lord stood by him and gave him courage so that the message was proclaimed [kerygma, preaching] to all the Gentiles (vv. 16-17). He proclaims that the Lord will rescue and deliver/save [rhuomai] him for his heavenly kingdom. He concludes with a benediction (v. 18).

Application: Sermons on this lesson will offer comfort in face of despair and fear of death and other forms of suffering (Sin, Justification by Grace, and Atonement).

Luke 18:9-14
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 is the parable of the Pharisee and the tax collector, a teaching unique to Luke, except for verse 14 that appears in Matthew 23:12 while Jesus is proclaiming woe to Pharisees.

The parable is said to be told to some who trusted in themselves that they were righteous [dikaios] through ritual observance, viewing others with contempt (v. 9). A Pharisee and tax collector went to the temple to pray (v. 10). The Pharisee prays a thanksgiving that he is better than others (v. 11). He extols his fasting and tithing (v. 12). Fasting was only obligatory for Jews on the day of atonement; tithing was not obligatory. The tax collector would not even look to heaven but beats his breast begging God to be merciful to him, a sinner (v. 13). He is proclaimed as justified [dikaioo, set right with God], and those exalting themselves are humbled [tapeinoo, made low] (v. 14).

Application: With this text, preachers can critique our Pharisaism (the belief that we are better than we are) (Sin) and proclaim the good news of our forgiveness (Justification by Grace), also giving attention to how that word can change us (Sanctification and Social Ethics).

THEME OF THE DAY
The difference relating to God makes. The lessons for this week focus on living faithfully (Sanctification).

Psalm 119:97-104
This is a Wisdom Psalm on the Law of God, especially devoted in these verses to its beauty and sweetness. It is an acrostic Psalm in which each stanza consists of eight lines beginning with the same Hebrew letter. The 22 stanzas use all the letters of the Hebrew alphabet in turn.

Love [aheb] of the Law [torah] is expressed. It is the object of meditation all day (v. 97). The commandment is said to make us wiser than our enemies. (Wisdom is practical knowledge on how to live for the Hebrews. It is often equated with the way of righteousness [Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 418ff). Yet our enemies are said to be always near us (v. 98). Of course the decrees of God make us wiser [chakam] than all our teachers (v. 99). In keeping its precepts we understand more than the aged (v. 100). The psalmist holds back his feet in every way in order to keep the Lord’s word [dabar] (v. 101). He has been taught how sweet his words are (vv. 102-103). Every false way is hated (v. 104).

Application: This is a Psalm about how to live. Sermons might focus on the joy of meditation on the Ten Commandments and God’s will, on how such meditation can give valuable guidance in living every day (Sanctification).

OR

Psalm 121
This alternative Psalm is a Song of Ascent, which is a liturgy of blessing. Ascent Psalms may have been pilgrim songs by those returning to Jerusalem from exile, since one needed to ascent Mount Zion in order to reach the temple in Jerusalem. But reference to ascend might refer to the ascending music scale in which the Psalm was sung.

Reference is made to lifting up the eyes to the hills seeking help (v. 1). This may allude to the high places where the local fertility gods were worshiped (2 Kings 23:5). Help, it is said, comes from Yahweh, who made heaven and earth (v. 2). He will not let our feet be moved, and he will not slumber (v. 3). The image of sleep was a way of expressing God’s inactivity. Thus the psalmist is claiming here that God will remain active on behalf of his people. The Lord keeps [shamar, takes heed of] Israel (v. 4). He is our keeper (v. 5). The sun will not strike us (v. 6). The Lord will keep us from all evil [ra], keeping our going and coming forevermore (vv. 7-8).

Application: Sermons on this text will focus on Providence, on God’s loving care for us in our everyday lives.

Jeremiah 31:27-34
The lesson is again drawn from a Book of Prophecies of the late-seventh/early-eighth BC prophet of Judah, dictated to his aide Baruch during the reigns of Josiah, Jehoiakim, and Zedekiah through the era of the Babylonian Captivity. Some of the prophet’s criticism of the house of David and the temple, giving more attention to the Sinai Covenant or a new covenant, may relate to his having as an ancestor one of David’s high priests, Abiathar, who lost control of the Jerusalem Temple and was finally banished (1 Kings 2:27). This text is part of the book of Consolation (30:1–31:40), words of homecoming, promising a restoration of Israel, probably written just before the Babylonian Captivity.

The lesson is part of the so-called Hopeful Scroll (see 30:1-3). It was probably a promise directed to Israel as a whole. As prophecies have been loosened in editing from their original historical context, these prophecies of hope become new for every successive generation. The days are coming, according to Yahweh when he will sow Israel and Judah with the seed [zera] of humans and animals (repopulating the land with people and animals) (v. 27). He promises to watch over them to restoration as he did in bringing them evil (v. 28). In those days, the prophecy goes, they will no longer sing that because of the parents’ evil the children must endure evil (v. 29; cf. Ezekiel 18), but rather shall die for their own sins (v. 30). The Lord is prophesied as in the future establishing a new covenant [berith] with Israel, replacing the one given on Mount Sinai that had been broken (vv. 31-32). Actually the phrase is literally “cutting a new covenant,” which typically involved the sacrifice of animals. The new covenant will involve putting the law in the hearts [leb] of people and renewing Israel’s status as God’s people (v. 33). All will know him and the people’s sin will be forgiven, for God will remember [zakar] their sin no more (v. 34).

Application: This lesson should give rise to sermons proclaiming that we are forgiven, God remembers our sin no more (Justification by Grace), and how he frees us from all that was destructive in the past (Sanctification). The cutting of a new covenant, with its sacrificial elements, could suggest sermons on the Atoning Work of Christ.

OR

Genesis 32:22-31
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 Jacob wrestling with God, probably the work of E.

Traveling to reconcile with his brother Esau, Jacob traveled and crossed the ford of the Jabbok River (an eastern tributary of the Jordan River) (vv. 22-23). Left alone, he wrestles with a man [ish] until daybreak. When the man saw that he did not prevail, he struck Jacob on the hip socket, putting Jacob’s hip out of joint (vv. 24-25). The man sought release, but Jacob asserts that he will only let him go if blessed [barak] (v. 26). The desire of the one with whom Jacob wrestled to end the encounter before daybreak likely connoted his divinity. For in the ancient Near East the gods vanished before sunrise. He asks Jacob his name, which he provides (v. 27). And then the man renames Jacob Israel, for it is said that he had striven with God and humans and had prevailed (vv. 27-28). Jacob asks the man’s name [shem]. In antiquity it was believed that one’s name expressed selfhood, and so Jacob’s new name signified a new self. The new name Israel probably means “God rules.” Jacob only receives a blessing from the man (v. 29). So Jacob called the place Peniel, for he says that he had seen God face to face and yet lived (v. 30). Then the sun rose as he passed Penuel, and he was limping (vv. 31-32). The limping is a frequent motif in myth and legend suggesting maturation, both personal and cultural.

Application: This Complimentary Lesson can inspire sermons to remind us to grapple with God in our personal lives that such encounters make us brand new (Sanctification).

2 Timothy 3:14–4:5
Once again we note that along with 1 Timothy through Titus, this is one of Pastoral Letters, concerned with leadership offices and pastoral oversight. This epistle differs from the other pastorals in being the most personal of them, directed specifically to Timothy, a young convert and companion to Paul in his travels (Acts 16:1; Romans 16:21; 1 Corinthians 4:17). As such it has the best claim of all the Pastoral Epistles for being an authentic work of Paul. The letter’s purpose is to provide advice from a veteran missionary to a younger colleague responsible for a group of churches and for preserving them from dissidents within.

This lesson offers further reflections on the pastor and the flock, with special exhortation to Timothy. Timothy is urged to continue in what he has learned and to believe firmly (3:14). It is acknowledged that from childhood he has known the sacred writings that are able to instruct us for salvation [soteria]. All scripture [kethab], here reference is only to the Hebrew Bible, though it seems valid in the Christian context to refer the pericope to the Christian Bible as a whole is inspired [theopneustos, God-breathed] by God, useful for reproof, correction, and training in righteousness [dikaiosune], so that all who belong to God may be equipped for good works [ergon agathon] (3:15-17).

The author next offers exhortations in the presence of God and Christ Jesus who judges [krino] the living and dead in view of the coming [epiphaneia, appearing] kingdom (4:1). Timothy is to proclaim the message, be persistent no matter whether the time is favorable, to convince, rebuke, and encourage with patience and teaching (4:2). The time is coming when people will not put up with sound doctrine, for with itching ears they seek teachers to suit their own desires and wander away to myths [muthos] (4:3-4). Timothy is urged to be sober, endure suffering, and do the work of an evangelist (4:5).

Application: This is a lesson for sermons advocating for the importance of Bible study, the nature of the Bible’s authority, and how such study might make a difference in church and society (Sanctification and Social Ethics).

Luke 18:1-8
We are again reminded that this gospel is the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful. This lesson is the parable of the widow and the unjust judge, a teaching unique to Luke.

The parable aims to proclaim the need to pray [proseuchomai] always and not to lose heart (v. 1). Jesus notes a judge in a city who neither feared God nor respected people (v. 2). A widow kept coming to plead for justice (v. 3). The judge eventually granted this justice on account of her repeatedly going to him (vv. 4-5). Jesus urges attention to the unjust judge’s comments. Certainly God will grant justice to his elect [eklekto] who cry to him day and night (vv. 6-7). Jesus notes that God will quickly grant justice to the chosen ones. Yet the question is whether, when the Son of Man comes, he will find faith [pistis] on earth (v. 8).

The precise translation is difficult to ascertain, as an Aramaic phrase would suggest that the long delay on God’s part could be expected. The lesson may then address the delay of Christ’s return. Either way, the text connotes God’s vindication of the weak and defenseless.

Application: It seems best to develop sermons emerging from this text that proclaim the virtues of persistent prayer, how this is a word of grace when we become accustomed to intimate contact with a God who changes us (Sanctification).