Proper 26 | Ordinary Time 31 | Pentecost 24, Cycle C (2016)

THEME OF THE DAY
God will make things better. The lessons for this Sunday explore the evils created by sin with lots of hope about how God makes things better (Providence, Realized Eschatology, Justification by Grace, and Sanctification construed as the Spontaneity of Good Works).

Psalm 119:137-144
We note again that Psalms is a collection of prayers and songs composed throughout Israel’s history. It is organized into five collections of books, perhaps an analogy to the five books of the Torah. The authors of each of the psalms are largely unknown, as in this case. This loosening of them from their historical origins entails the validity of their use today in very different contexts from their origins (Brevard Childs, Introduction to the Old Testament as Scripture, p. 523). The actual title of the book is derived from a Greek term meaning “Song” [psalmos]. The Hebrew title of the book, Tehillim, means “hymns” or “songs of praise.”

As pointed out earlier in the month, 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.

The verses that comprise this selection are an acknowledgment of the righteousness of God as evidenced in the law. Yahweh is declared to be righteous [tsaddiq], making righteous judgments [mishpat] and likewise his decrees have this quality (vv. 137-138). The psalmist is consumed with zeal [qinah] because his foes forget his words (v. 139). The Lord’s promise is well tried and loved by his servant, who confesses to being small and despised [bazah]. Yet God’s precepts are not forgotten (vv. 140-141).

The Lord’s righteousness is said to be an everlasting [olam] righteousness. His law [torah] is the truth [emeth] (v. 142). Though trouble and anguish come upon us, the Lord’s commandments [mitsvah] are a delight [shaashuim] (v. 143). His decrees [eduth, testimonies] are righteous and forever [olam, everlasting], giving understanding [bin] and life [chayah] (v. 144). This stress on the unchanging character of God’s righteousness reminds us for the Hebrews God’s righteousness is about the perduring character of his promises (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 372, 376f).

Application: This is a Psalm for sermons reflecting on God’s righteousness as faithfulness to his promises (Justification by Grace and Creation).

OR

Psalm 32:1-7
We consider here a personal Psalm of praise for healing and forgiveness, 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). In that sense this psalm can be understood as a reminder that are all to praise the Lord for the healings and forgiveness experienced in their lives. It is a Maskil, that is, an artful song.

The psalm begins with an assertion that those whose transgression is forgiven [nasa, lifted away] are happy [ashar, blessed] (vv. 1-2). Since disease was regarded as punishment for sin, healing was regarded as testimony to forgiveness. The psalmist describes his experience, construing his illness as God’s work (vv. 3-4). References to Selah in the psalm after verses are liturgical directions, perhaps calling for instrumental interludes.

The healing seems to have begun after the acknowledgement of the sin (v. 5). The psalmist then commends a similar faith to the congregation, instructing its members to pray to God in distress as he did. God is said to be a hiding-place [sether], preserving us from trouble. We are to be surrounded with glad cries/songs of deliverance (vv. 6-7).

Application: This psalm invites sermons praising God for his care and forgiving love, especially in tough times (Providence, Sin, Justification by Grace).

Habakkuk 1:1-4; 2:1-4
Nothing is known of this prophet. The oracles of the book come from different occasions in the last part of the seventh century BC, through the sixth century BC, 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 prophets. But a liturgical genre is also in evidence. Overall the books take the form of a psalm of lament. This lesson includes part of an 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 the 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 [tsaddiq] (1:4). It is uncertain whether these observations originally concerned the Chaldeans or unrighteous Hebrews. 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 plain as a road sign (2:2). There is a vision at the end [qets], 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/soul [nephesh], but the righteous shall live by faith [emunah] (2:4)! 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). Our lesson makes clear that by faith and not works is the way to living in this right relationship.

Application: Sermons on this lesson will offer a word of hope by referring us to the vision of God’s future kingdom (Realized Eschatology and Justification by Grace) in the midst of the injustices in America and our lethargy about them (Social Ethics and Sin).

OR

Isaiah 1:10-18
This is a book comprised of three distinct literary traditions. The first 39 chapters are the work of the historical prophet who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, 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 chapter 40 begins at the conclusion of the Babylonian Captivity and is likely written after the restoration of exiled Judah, expressing some disappointment about what has transpired since the exiles’ return . This lesson is the work of the historical prophet. It is the first in a series of oracles involving God’s pronouncement concerning Judah’s religious superficiality.

Rulers of Sodom are told to hear the Word [dabar] of the Lord, to listen to his teaching [torah] (v. 10). Sodom is used here as an image for any city marred by evil. Mere ritual worship is said to be insufficient. The Lord asserts that the multitude of sacrifices [zebach] is nothing. He does not delight in them (v. 11). They are futile (vv. 13-14). He says he will hide his eyes when the people make prayers, for their hands are full of blood (v. 15). He urges the people to wash themselves by removing the evil of their doings, cease to do evil and learn to do good [yatab], to seek justice/judgment [mishpat] and rescue the oppressed [chamots] (vv. 16-17). Yahweh invites argument (in the legal sense of a court case before a judge), for though their sins are like scarlet they shall be like snow (v. 18). We are reminded that judgment or justice 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 (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 343, 358-359).

Application: Many of the Application strategies for the other version of the First Lesson noted above apply to this text. Critiques of worship as mere ritual (going through the motions) might receive more criticism with a sermon on this version. The positive, Eschatological character of judgment and justice for the Old Testament might also be explored.

2 Thessalonians 1:1-3, 11-12
Though closely resembling 1 Thessalonians, the authorship of this book is often questioned. Some see forgery evident in 2:2 and 3:17. This has led a number scholars to regard the book as either written so soon after 1 Thessalonians that Paul still recalled his earlier wording or else it was written by a later writer using First Thessalonians’ letter as a model. While the earlier epistle assumes that the end is near, this letter contends that if we cannot know the exact time we can know that it will not come at once, that a struggle with evil must take place first, and it will be delayed. As such, this book prepares the church for a period of continued life in the world and so the faithful should continue to the pursuits of daily life.

This lesson, at the outset of the epistle, includes the Salutation, Thanksgiving, and reflections on the judgment of God. Paul, Silvanus, and Timothy greet the Thessalonians wishing them grace [charis] and peace [eirene] (vv. 1-2). Such well wishes combine conventional Greek and Hebraic greetings. Paul and company express how they must always give thanks [eucharisteo] to God for the Thessalonians, for their faith [pistis] is growing and the love they have for everyone is increasing (v. 3). As a result, Paul and his say they boast of them among other churches, noting the Thessalonians’ steadfastness during the persecution they are enduring (v. 4).

After reflection on God’s judgment [krisis] of those who have afflicted the Thessalonians and his giving them relief when Christ comes again (vv. 5-10), the lesson resumes as the writer notes how he always prays for the Thessalonians, asking that God make them worthy [axiou] of his call [kaleo] and fulfilling their good resolve (v. 11). Such fulfillment will lead to the name [onoma, his character and fame] of Jesus being glorified in them and they in him, according to God’s grace in Christ (v. 12).

Application: With the lesson preachers can proclaim with thanksgiving how all our good is a Work of God (Sanctification as Spontaneous Good works and by implication the Holy Spirit). The urgency of such a lifestyle (Realized Eschatology) might also be explored.

Luke 19:1-10
We are again reminded that this gospel is the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful. This lesson is the story of Zacchaeus, his repentance and forgiveness, an account unique to Luke.

Jesus is reported as passing through Jericho where the chief tax collector Zacchaeus resides (vv. 1-2). He wanted to see Jesus, but due to the crowd and his short stature, could not (v. 3). Consequently Zacchaeus ran to climb on a sycamore tree to see Jesus (v. 4). There is a curiosity exhibited here, which is perhaps a yearning on his part. Jesus sees him, summons him by name, says he must stay at Zacchaeus’ house, and the tax collector hurries down the tree to welcome Jesus (vv. 5-6). Those who saw this grumbled, complaining that Jesus went to be the guest of a sinner [amartolio andri] (v. 7). Zacchaeus was resented in Jericho as a Roman collaborator who may have dishonestly elevated tax notes to his financial advantage. He responds, claiming that half his possessions he gives to the poor and would pay back four times everyone he had defrauded (v. 8). This repentance transpires in Jesus’ presence. Christ then responds that this day salvation [soteria] had come to Zacchaeus’ house as a son of Abraham, for the son of man [huios anthropou] seeks out and saves the lost [apollu] (vv. 9-10).

Application: This account invites sermons proclaiming and exhorting a grace-oriented vision of repentance (Justification by Grace, Sanctification, and Social Ethics).

THEME OF THE DAY

Freedom! The texts and the festival invite consideration of our freedom from the law and uncertainty about our worth (Sin, Justification by Grace, and Sanctification as Spontaneous Good Works), what this all means for everyday life.

Psalm 46
This is a Korah Psalm (one of the songs attributed to professional temple singers [see 2 Chronicles 20:19]). The reference in the Psalm’s preface to Alamoth is uncertain. We do know that this is the psalm (especially v. 1) which inspired Martin Luther’s famed hymn “A Mighty Fortress.”

God is said to be our refuge [machseh] and strength [oz], a present help [exrah] in trouble. We need not fear [yare], for he subdued all others (vv. 1-3). This may be a reference to what God will do in the last days. God is said to be in the midst of the city, a reference to Jerusalem as God’s dwelling place. In that sense the promise is made that Jerusalem will endure forever (vv. 4-7). Emphasis on Jerusalem has led some to categorize the Psalm as a Song of Zion (cf. 137:3). Reference to the river making the city glad is an image for the service of blessing. Reference to Selah after verses 3, 11 probably is a direction to insert an instrumental interlude at that point in the psalm. The establishment of God’s kingdom will bring peace (vv. 8-9). We are urged to be still and know that the Yahweh is God, exalted and our refuge (vv. 10-11). These words may be a divine oracle of salvation, giving God praise for his observance of help against enemies.

Application: Sermons on this hymn might examine our fears and troubles (Sin) with the assurance that God is still our refuge and (Justification by Grace). Opportunities are also provided to consider the Atonement (understood as Christ and God defeating the forces of evil) and also to explore how peace and refuge are afforded by these insights and how they provide a sense of freedom from anxiety.

Jeremiah 31:31-34
The lesson is 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 prophesies that the Lord will establish [karath] a New Covenant [berith], replacing the one given on Mount Sinai that had been broken (vv. 31-32). (This phrase is better translated as “cutting” a covenant, and doing so involved an animal sacrifice [prefiguring Jesus’ sacrifice for Christians].) The New Covenant made 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 now more intimately and the people’s sin will be forgiven [salach, or sent away], for God will
remember [zakar] their sin no more (v. 34; cf. Ezekiel 11:19).

Application: Sermons on this text do well to proclaim the good news of the new identity that the New Covenant established by Christ’s Work affords (Justification by Grace and Sanctification as spontaneous good works). Attention to Christ’s sacrifice in cutting the New Covenant might be given (Atonement). The confidence and peace of mind that having such a new identity affords can be described as an experience of freedom.

Romans 3:19-28
This letter of introduction was written by Paul between 54 AD and 58 AD to a church which to date he had never visited. The lesson is a transition from Paul’s discussion of the world’s need for redemption to a discussion of God’s saving act in Christ. Paul begins by contending that the Law [nomos] of God silences us, for no human may be justified in God’s sight [enopian] by works [ergon]. The law, it is said, gives knowledge of sin (vv. 19-20; cf. Psalm 143:2). The righteousness of God is revealed apart from the law, though it is attested to by the law and the prophets (i.e., Hebrew Scriptures) (v. 21). Paul refers here to the righteousness of God through [dia] faith in Jesus Christ for all who believe. There is no distinction, since all have sinned and fallen short of God’s glory, but are now justified by God’s grace through the redemption [apolutrosis, or “loosing away”] in Christ as a gift (vv. 22-24a).

We have noted in the past that there has been much dispute in New Testament scholarship about the meaning of the righteousness of God [dikaiosune tou theou], and how it relates to the teaching of Justification [dikaiosis] by Grace through Faith. Of course the similar, related roots of the Greek terms for Justification and righteousness are indisputable. But some contend that the Protestant Reformers totally overlooked the Jewish roots of Paul in their interpretation of the concept. Certainly in its original Hebraic concept, righteousness [tsedeq] could connote legal, strongly judgmental actions on God’s part or a legalism. Yet most Old Testament scholars note that this attribute of God is not in any way punitive but more about relationship. 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, as it is in verse 25 of this lesson (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff). So whether we continue to employ a judicial metaphor for understanding the concept of righteousness (God declaring us righteous) or regard it as God’s faithfulness to the covenant in restoring his relationship with the faithful, it does not ultimately matter. Either way, righteousness and so Justification is a gift of God.

Paul proceeds to note that all this transpires through Christ Jesus whom God put forward as a propitiation [hilasterion] or sacrifice of atonement by his blood. This shows God’s righteousness, because in his forbearance he passed over sins committed (vv. 24b-25). It proves that God himself is righteous, justifying the one who has faith in Christ (v. 26). This excludes boasting, for a person is justified by faith apart from works prescribed by the law (vv. 27-28).

Application: Several homiletical possibilities are provided by the lesson. It affords another opportunity to proclaim that we have been affirmed by God (Justification by Grace) and also to consider the freeing implications of knowing this (that we have been “loosed away” from our sin). Other possibilities include addressing the controversy of what the righteousness of God means (see the second paragraph of the interpretation of the text, above) and what it means for 21st-century life. Also efforts might be made to making clear that it is not faith that saves (it is just an instrument for receiving God’s grace, as the text only claims we are saved through faith).

John 8:31-36
It is good to be reminded that this book is the last of the four gospels to be written, probably not composed until the last two decades of the first century. It is very different in style in comparison to the other three (so-called Synoptic) Gospels. In fact it is likely based on these earlier gospels. The book has been identified with John the Son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early church Irenaeus (Ante-Nicene Fathers, Vol. 1, p. 414). It is likely that it was written by a disciple of John.

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

The lesson, unique to John, begins just after Jesus had been proclaiming himself as one from above [ano], perhaps a prophecy of his Ascension (vv. 21-30). He proclaims to Jews who had believed in him that if they continue in his word they are truly his disciples (v. 31). The truth [aletheia], he claims, will make them free (v. 32). Elsewhere he identifies truth with himself (14:6). The Jews who are addressed object, contending that as descendants of Abraham they have never been slaves (v. 33). Jesus responds, claiming that any who sin are slaves [doulos] to sin (v. 34). The slave does not have a permanent place in the household, but the Son has a place there forever (v. 35). So if the Son makes us free we are free [eleutheros] indeed (v. 36; cf. Galatians 4:1-7).

Application: With this lesson preachers can focus on the revolutionary and comforting concept of Christian freedom (Sanctification as freedom from sin and the spontaneity of good works). The idea of Christ as part of the household suggests an intimacy in our relation with him (Justification as Intimate Union with Christ). The implications of this freedom for everyday life and for Social Ethics might also be explored.

THEME OF THE DAY
How Christ makes us saints. The texts provide different perspectives on sainthood, but all agree on God’s active role in making saints (Justification by Grace, Sanctification, Eschatology).

Psalm 149
This Psalm is a hymn to accompany a new song in the assembly, a festival dance or the envisioning of an eschatological victory celebration (v. 1). It is a hymn of praise for God’s salvation. The Lord is to be praised in new song [shir] in the assembly [qahal, congregation] (v. 1). Israel is directed to be glad [sameach, rejoice] in its maker [asah] and the children of Zion to rejoice in their king (v. 2). We are to praise God’s name with dancing (v. 3). The Lord is said to take pleasure [ratsah] in his people, ordaining them with humble victory (make them beautiful [paar] with salvation) (v. 4). The faithful are exhorted to exult in glory [kabod] and sing for joy on couches (perhaps part of the festival) (v. 5). High praises of God should be in their throats with swords in hand to execute vengeance on the nations, binding their kings and nobles, executing on them the judgment decreed (vv. 6-9a). The dance accompanying this song seems to have had a military-like theme. All this is glory for the faithful. Yahweh is to be praised (v. 9b).

Application: This psalm provides a chance to celebrate how God makes saints (makes them beautiful) that leads to much celebration as the holy ones proceed to overcome (Justification by Grace, Sanctification).

Daniel 7:1-3, 15-18
This is an apocalyptic book comprised of six stories and four dreams. Much of the material in the first six chapters probably originated in the fourth and third centuries BC, circulating independently. The fact that chapter 11 seems to refer to Antiochus IV Epiphanes, the Selucid ruler of Syria, makes it clear that the book took its final form during Antiochus’ persecution of the Jews (167 BC–164 BC). It seems to be a passivist alternative to the Maccabean Resistance.

The aim of the book seems to be to console Jews facing persecution. The first six chapters provide heroic role models of Jews who thrive because they remain faithful while serving a foreign king (during the Babylonian Captivity). The final four chapters (the four visions) hold out promise for deliverance in the kingdom of God.

This lesson is part of Daniel’s vision of the four beasts. A dream of Daniel is set in the context of King Belshazzar of Babylon (probably in 754 BC). Four winds of heaven stir up a great sea (traditionally a symbol of chaos, associated with dragons and monsters), and the four beasts come out of the sea (vv. 1-3). The four beasts likely refer to four kingdoms. The lesson skips verses 13-14 and its reference to one like a human being coming from the heavens who would receive dominion over all people in everlasting dominion. Traditionally these verses have been interpreted messianically. The lesson resumes with a reference to Daniel being troubled with the visions, asking one of the attendants (perhaps an angel) to interpret the vision (vv. 15-16). He interprets the four beasts as four kings (probably the Babylonian empire, the Medes, the Persians, and the Greeks) (v. 17). The holy ones of the most high will be the ones to receive and possess the kingdom (v. 18). This entails that the messianic reference in verse 14 may be a collective representation of either the heavenly beings or all Jews (the saints from a Christian perspective).

Application: With this lesson, sermons may proclaim that in the final analysis (Eschatology) God will and has subdued the forces of evil and earthly powers, so that saints might receive the new kingdom. The nature of sin might be explored along with an analysis of how God’s conquest can manifest today in a vindication of the saints and a more just society (Social Ethics).

Ephesians 1:11-23
This epistle is a circular letter, either written by Paul from prison late in his career or by a follower of the apostle who had had a hand in assembling the collection of his epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics different from the Pauline corpus. It was likely addressed to a younger, later generation of Christians (v. 15). This lesson is comprised of thanksgiving reflections and prayer.

We read first that in Christ we have been chosen to an inheritance [eklerothesev], having been predestined [proorizo] according to God’s purpose who accomplishes all things according to his will (v. 11). This is to ensure that those who were first to set hope [elpis] on Christ might live for the praise of his glory [doxa] (v. 12). In him, readers have been marked with the seal [sphragizo, sign of authentication] of the promised Holy Spirit, who is the pledge [arrasov, down payment] of their inheritance toward redemption [apolutrosis, losing away] as God’s own people (vv. 13-14).

Paul claims to have heard of the Ephesians’ faith and love toward all the saints. Thus he gives thanks for them, remembering them in his prayers (vv. 15-16). He prays that the God of Jesus Christ may give the Ephesians a spirit of wisdom [sophia] and revelation enlightening their hearts, so that they may know the hope [elpis] to which he has called them and the riches of this inheritance among the saints (vv. 17-18). All the saints are called and expected to live in accord with their calling.

Paul also speaks of the immeasurable greatness of God’s power [dunamis] for all who believe (v. 19). God put this power to work in Christ when he raised him and seated him at his right hand, far above all earthly powers (vv. 20-21). God has put all things under Christ’s feet, making him the head [kephale] over all things, for the church. It is his body [soma], the fullness of him who fills all in all (vv. 22-23).

Application: At least two possibilities emerge (or both options could be combined). One could proclaim the cosmic Christ, his saturation and penetration of all dimensions of the created order (Christology, Creation, and Sanctification). Or the focus could be on the calling of the saints under Christ’s auspices (Sanctification).

Luke 6:20-31
Again we are reminded that this gospel is the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the church (Acts 1:8). 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 offers a segment of Jesus’ Sermon on the Plain (probably authentic words of Jesus).

Luke includes part of Matthew’s (5:3-12) version of the Beatitudes, having Jesus refer to the blessedness [makarios, happiness or favored] of the poor, the hungry, and mourning. In their place will follow the kingdom of God, fullness and laughter (vv. 20-21). We see here a consistent theme in Luke’s gospel — God’s preference for the poor (4:18; 7:22; 14:13, 21; 18:22). Likewise, Jesus contends, we are blessed when hated, excluded, reviled, and defamed on account of the son of man [huios tou anthropos] (v. 22). This title may refer to a prophetic figure (Ezekiel 2:1, 3) or to the end time judge expected to arrive on the clouds of heaven (Daniel 7:13-14). The faithful, it is said, can rejoice in that day, for their reward in heaven is great, as they endure what the prophets did (v. 23).

Jesus expresses the woes to the rich and happy, for they will be hungry and mourn (vv. 24-25). He also warns about pitfalls of what happens when all speak well of us, for the Jewish ancestors did this to the false prophets (v. 26). His point is that material satisfactions will not last. Jesus then proceeds to urge the crowd to love [agapao] their enemies, doing good to those who hate them (vv. 27-28). He advises that when hit on the cheek or when enduring the stealing of one’s coat, we are to offer the other cheek or our shirts (v. 29). Likewise we are instructed to give to everyone who begs from us, that if anyone takes away our goods we are not to ask for them again (v. 30). The Golden Rule is taught in closing (v. 31).

Application: A sermon on this text will explore the character of the Christian life (and our saintliness — Sanctification), with an appreciation that we also sin when we do good, for we fall short of the behaviors that Jesus commends.

THEME OF THE DAY
Glimpses of the end. Eschatology (Realized and Future) is a prevailing theme of these texts, along with consideration of God’s love (Justification by Grace).

Psalm 145:1-5, 17-21
As noted several times previously, Psalms is a collection of prayers and songs composed throughout Israel’s history. It is organized into five collections of books, perhaps an analogy to the five books of the Torah. The authors of each psalm are largely unknown, as in this case. This loosening of them from their historical origins entails the validity of their use today in very different contexts from their origins (Brevard Childs, Introduction to the Old Testament as Scripture, p. 523). The actual title of the book is derived from a Greek term meaning “Song” [psalmos]. The Hebrew title of the book, Tehillim, means “hymns” or “songs of praise.”

The Psalm is a hymn epitomizing the character of God, traditionally attributed to David. It is an Acrostic Psalm, with each new verse beginning with the next letter in order of the Hebrew alphabet following the one used in the preceding verse. 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).

Praise to God is offered, vowing a willingness to forever bless [barak] his name (vv. 1-2, 21), for the Lord is great [gadol] and the greatness unsearchable (v. 3). One generation is said to laud God’s work to another, declaring his mighty acts [geburah]. The psalmist pledges so to meditate, initiating a chain of praise to extend for generations (vv. 4-5). Yahweh is said to be righteous [tsaddiq] and kind/holy in all his doings (v. 17). (See the description of the righteousness of God in the alternative Psalm below.) He is near to all calling on him in truth [emeth] (v. 18). He fulfills the desire of all who fear [yare, reverence] him, hearing their cry and saving them (v. 19). He watches over all who love him but will destroy all the wicked (v. 20).

Application: A sermon on this psalm will praise God for his love (Justification by Grace and the theme of the righteousness of God). But it might explore the theme of the chain of generations praising him (Eschatology).

OR

Psalm 98
This alternative Psalm is a hymn proclaiming the future establishment of God’s kingdom on earth. It is one of the so-called Enthronement Psalms, proclaiming God’s kingship and was likely used at festivals. The psalmist begins by proclaiming a new song [shin] is to be sung (v. 1). This comment could be read as suggesting for Christians the New Covenant initiated by Easter. References to God’s victory [yasha, giving ease or security], making known his salvation [yeshuah, safety] (vv. 2-3) might also imply Christ’s victory over evil. Summons are issued to all nations and the physical universe to praise God the king (vv. 4-9). Reference to God’s judging [shaphat] the world in righteousness [ tsedeq] and equity [mesharim] (v. 9) reminds us of the Easter-event bestowing God’s righteousness on us and abolishing distinctions (Romans 3:21-26; Galatians 3:28). 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 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).

Application: Several sermon possibilities emerge from this Psalm. It might lead to proclaiming Christ’s victory over evil (Atonement), the creation of a New Covenant as a result of that victory, and Justification by Grace (see the description of the righteousness of God, above). God’s judgment as a good thing, offering comfort that evil will be overcome is another possible theme (von Rad, pp. 343, 358-359).

OR

Psalm 17:1-9
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). It begins by urging Yahweh to hear a just cause, attending to the psalmist’s cry from lips without deceit [nimah, feigning] (vv. 1, 6). Only from the Lord can vindication/judgment [mishpat] come (v. 2). See the Application of the alternative Psalm for a discussion of God’s judgment.

The psalmist proceeds to protest his innocence, having no wickedness and violence, following the paths of Yahweh (vv. 3-5). The Lord is petitioned to wondrously show steadfast love [hasadeka, covenant loyalty] on those who seek refuge and to guard the psalmist as the apple of his eye from the wicked surrounding him (vv. 7-9).

Application: This is a psalm for either proclaiming God’s love and faithfulness to his promises (Justification by Grace) or to explain sympathetically that even in his judgments God is loving. The latter point could be developed with reference to Future Eschatology (that we can have confidence in God’s judgment).

Haggai 1:15b–2:9
Set early in the reign of the Persian Emperor Darius I (around 520 BC), nearly twenty years after the Babylonian exiles had returned home, work had ceased on rebuilding the temple in Jerusalem. The book recounts the prophet’s efforts to exhort Zerubbabel, the region’s governor, and Joshua the high priest to resume the reconstruction project. This lesson is an ode to the new temple to be built.

Haggai receives a revelation from Yahweh’s word [ddabar] to speak to Zerubbabel and Joshua about the status of the temple (2:1-3). Through Haggai, the Lord of Hosts proclaims courage to all of Judah, according to the promise made when freeing them from Egypt. His Spirit [ruach] abides in them (2:4-5). Yahweh promises to shake the heavens, earth, and sea, so that the treasure (what is desirable) of all nations comes, and the new temple to be built will be filled with splendor (2:6-7). For all silver and gold is the Lord’s (2:8). The promise is made that the new temple will be greater than the former, for the Lord of hosts will give prosperity (2:9).

Application: Sermons on this lesson will proclaim freedom and vindication for God’s people (Justification by Grace). There should be an Eschatological and Social Ethical dimensions to this word.

OR

Job 19:23-27a
Set in the era of the patriarchs, the book is an ancient folktale which probes the depths of faith in the midst of suffering. Although we are not sure of the actual date of composition, some critics believe it is a work of the late sixth or fifth century BC. The nomenclature of officials mentioned might suggest the era of Persian domination. References to Satan could suggest that Job was written in the same era as Zechariah and 1 Chronicles (the only other books of the Old Testament in which he expressly appears). Parallels to the book are found in Egypt as well as Mesopotamia.

This lesson includes a portion of Job’s reply to Bildad, who had claimed that disease is the fate of the wicked and called on him to repent (8:1-22; 18:1-21). Job responds that he wishes his words were recorded (vv. 23-24). He knows that his redeemer/vindicator [guel] lives and that at last he will stand on earth (v. 25). There is debate among scholars whether this vindicator is God. In Hebraic culture the vindicator was a kinsman who avenged the honor of one offended (Leviticus 25:125; cf. Numbers 35:19). When Job’s skin [or] has been destroyed, his flesh [basar] will see God, whom he shall see on his side (or for himself) (vv. 26-27a). Perhaps this could refer to a vindication of Job in death, a resurrection but vindication clearly related to seeing God (chapters 36-42).

Application: Sermons on this Complementary Version of the First Lesson will proclaim with confidence God’s vindication both now (Justification by Grace) and in the future (Eschatology).

2 Thessalonians 2:1-5, 13-17
We note again that though closely resembling 1 Thessalonians, the authorship of this book is often questioned. Some see forgery evident in 2:2 and 3:17. This has led some scholars to regard the book as either written so soon after 1 Thessalonians that Paul still recalled his earlier wording or else it was written by a later writer using first Thessalonians’ letter as a model. While the earlier epistle assumes that the end is near, this letter contends that if we cannot know the exact time we can know that it will not come at once, that a struggle with evil must take place first, and it will be delayed. As such, this book prepares the church for a period of continued life in the world and so the faithful should continue to the pursuits of daily life.

This lesson is an eschatological discourse on the coming day of the Lord, along with some thanksgivings and exhortations. Regarding Christ’s coming [parousia], Paul begs the Thessalonians not to be quickly shaken or alarmed as though the day of the Lord is already here (vv. 1-2). Apparently this false teaching was circulating in the church. This leads him to urge Thessalonians not to be deceived, for Christ’s return will not come again until there has been rebellion and the lawless one [Satan, huios tes apoleias -- son of perdition] destined for destruction is revealed [apokalupto] (v. 3). The work of this lawless one is described, his exalting himself above every god (v. 4).

After further discourse on this lawless one (vv. 6-12), the lesson resumes with Paul, Silvanus, and Timothy expressing thanks for the Thessalonians, for they have been chosen [eileto] by God for salvation [soteria] through sanctification by the Spirit (v. 13). For this purpose he called them through the proclamation of Paul and his colleagues (v. 14). The Thessalonians are urged to stand firm, holding fast to the traditions [paradosis] Paul has taught (v. 15). He also expresses the hope that Christ and the Father who loved the faithful and through grace [charis] has been given eternal comfort may in turn comfort the hearts of the Thessalonians, strengthening them in every good work and word (vv. 16-17).

Application: Sermons on this lesson will offer comfort about the future along with a sense of urgency about life (Justification by Grace, Predestination, and Eschatology).

Luke 20:27-38
We are again reminded that this gospel is the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the church (Acts 1:8). This lesson recounts Jesus’ response to hostile questions about the resurrection, a teaching which has parallels in Matthew (22:23-33) and Mark (12:18-27).

The lesson begins with Sadducees, who deny a resurrection, asking Jesus what to make of the teaching of Moses that if one dies leaving a wife with no children his brother is to marry the widow so the deceased has children (Deuteronomy 25:5; Genesis 38:8) (vv. 27-28). The Sadducees hypothesize seven such marriages to one childless woman, hypothetically raising the question of whose wife the woman would then be in the resurrection (vv. 29-33). Jesus responds that those who belong to this age [aionis] marry, but those considered worthy of the resurrection neither marry nor are given in marriage (vv. 34-35). Those risen cannot die anymore, Jesus adds, but are like angels and children of God (v. 36). It is reported that Jesus also taught every day in the temple and at night spent the evening on the Mount of Olives. Many came to listen to him in the morning in the temple (vv. 37-38).

Application: Sermons on this lesson will clarify the nature of our resurrected bodies, distinguishing eternal existence from our present realities. Eschatology and Human Nature as created by God should be considered.

THEME OF THE DAY
Perspectives on the end of time. Like the previous week, in preparation of the end of the church year, Eschatology (Realized and Future) is a prevailing theme of these texts, along with consideration of God’s love (Justification by Grace) and Sanctification.

Isaiah 12
It is well known that this book is actually the product of two or three distinct literary traditions. The first 39 chapters are the work of the historical prophet who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian empire. Chapters 40-66 emerged in a later period, around the time of the fall of Babylon (in 539 BC). Our lesson is likely the result of the proclamation of the historical prophet — his proclamation of two songs, first a song of deliverance (vv. 1-3) followed by a song of thanksgiving (vv. 4-6).

God is said to be the prophet’s salvation, strength [oz], and might. No need to fear [pachad] (v. 2). With joy, Isaiah claims, we can draw water from the wells of salvation [yeshua, safety] (v. 3). On the day [of the Messianic Age] we will offer thanks to the Lord, calling on his name, making his deeds known among the nations, proclaiming that his name [shem] is exalted (v. 4). A call is made to sing praises to Yahweh for he has done gloriously. This should be made known in all the earth (v. 5). Zion (a reference to the city of Jerusalem) is directed to shout aloud, give thanks to the Lord, call upon his name, for he is great [gadal] in the midst of the people present in the temple (v. 6; cf. Zephaniah 3:14).

Application: A sermon on this text might focus on the joy associated with Christ’s second coming as well as the reasons for it (Worship, Sanctification, Atonement, Providence, Eschatology). Or focus could be given to these reasons, leading to sermons on how through Christ we are saved in the sense of being given safety, or sermons might be developed on how as God was really present to the Jews in the Jerusalem Temple, so he is coming to us since Christ’s coming.

OR

Psalm 98
As previously noted, this lesson is one the so-called Enthronement Psalms, proclaiming God’s kingship and was likely used at festivals. The psalmist begins by proclaiming a new song [shir] is to be sung (v. 1). This comment could be read as suggesting for Christians the New Covenant initiated by Easter. References to God’s victory [yasha] (vv. 2-3) might also imply Christ’s victory over evil. Summons is issued to all nations and the physical universe to praise God the king (vv. 4-9). Reference to God’s judging [shaphat] the world in righteousness [tsedeq] and equity [mesharim] (v. 9) reminds us of the Easter-event bestowing God’s righteousness on us and abolishing distinctions (Romans 3:21-26; Galatians 3:28). 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 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).

Application: As noted last week, several sermon possibilities emerge from this Psalm. It might lead to proclaiming Christ’s victory over evil (Atonement), the creation of a New Covenant as a result of that victory, and Justification by Grace (see the description of the righteousness of God, above). God’s judgment as a good thing (Eschatology), offering comfort that evil will be overcome, is another possible theme (von Rad, pp. 343, 358-359).

Isaiah 65:17-25
See the description of the book of Isaiah in the first alternative Psalm of the Day. This lesson is derived from the so-called Third Isaiah, the chapters from 56 to the end of the book, which were likely written after the restoration of the exiles in Judah, expressing disappointment about what had transpired since their return. This lesson is a continuation of the prophecy of Third Isaiah about the righteousness [tsedaqah, faithfulness to promises made] of God, especially with reference to the coming transformation of heaven and earth.

The lesson begins with God promising to create new heavens and anew earth; the former things will not be remembered [zakar] (v. 17). He urges the faithful to rejoice [gul] in what he is creating, for he is about to create Jerusalem as a joy (v. 18). God will rejoice in Jerusalem, it is said, and delight in his people. No more will they weep (v. 19). No more will there be premature deaths in the city, it is prophesied (v. 20). The people will not work for others but will enjoy the work of their own hands (vv. 21-22). Children will not be born for calamity/terror, for offspring will be blessed (v. 23). Before the people call, God pledges to answer (v. 24). The wolf and lamb will eat together, it is said, though food of the serpent will be dust. All will be at peace (living in harmony) (v. 25).

Application: Sermons on this version of the First Lesson can help the flock recognize that we are in bondage (Sin), but with the good news that has future plans for a world of justice and peace which includes us. Justification by Grace, Social Ethics, Sanctification, and Eschatology receive attention.

OR

Malachi 4:1-2a
The Complementary First Lesson is taken from a prophetic book about which we know little regarding its authorship. It may be that we know nothing of this prophet because his name, which means “My Messenger,” may be just be derived from what Yahweh calls him (3:1; 2:7). It is likely written in the period from 500 BC to 450 BC. The prophet’s voice is devoted to the temple and reflects a high view of priesthood. A central theme is Yahweh’s covenant and priestly instruction. Priests are regularly criticized on this account and for corrupting worship.

This lesson is part of an eschatological description of the Day of Judgment and how true worshipers will be spared. The Lord notes that the day is coming, burning like an oven, when all the arrogant and evildoers will be stubble and burned up. They will be left without root and branch (v. 1). But those who revere Yahweh’s name [shem] the sun of righteousness [tsedeq] (symbolizing health and vindication, see Palm 84:11; 2 Samuel 23:4 or that God will rise) will rise with healing in its wings. And then the faithful will go out leaping like calves from the stall (v. 2).

Application: Sermons on this Complementary Version of the First Lesson will proclaim the assurance of salvation in the end time (Justification by Grace and Eschatology).

2 Thessalonians 3:6-13
Once again we are reminded that though closely resembling 1 Thessalonians, the authorship of this book is often questioned. Some see forgery evident in 2:2 and 3:17. This has led some scholars to regard the book as either written so soon after 1 Thessalonians that Paul still recalled his earlier wording or else it was written by a later writer using first Thessalonians’ letter as a model. While the earlier epistle assumes that the end is near, this letter contends that if we cannot know the exact time we can know that it will not come at once, that a struggle with evil must take place first, and it will be delayed. As such, this book prepares the church for a period of continued life in the world and so the faithful should continue to the pursuits of daily life.

This lesson contains Paul’s closing appeals, rebuke, and prayer. He commands the Thessalonians to keep away from believers living in idleness, living on the generosity of others, because of the supposed immanence of Christ’s second coming (vv. 6, 10b-11). The apostle notes his own practice as a model for imitation by the faithful. He never ate the bread of others without paying for it, he notes (vv. 7-9). He exhorts the Thessalonians to follow the rule that anyone unwilling to work should not eat. Apparently this had been a problem in Thessalonica (vv. 10-11). He also commands and exhorts in Christ that all do their work quietly, earn their own living, and not weary in doing what is right [kalopoiuntes, well-doing] (vv. 12-13).

Application: Sermons on this lesson do well to clarify what Paul meant by not caring for those who fail to work, making clear that the issue at stake was a false version of the end times. Thus the sermon’s focus on Eschatology needs to make clear that it is appropriate to prepare for the Eschaton’s immanence, but not to the exclusion of living in the world. Sanctification and Social Ethics are also entailed, as we come to a more realistic vision of how to help the poor.

Luke 21:5-19
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).

The lesson reports Jesus’ eschatological teachings during Holy Week, including foretelling the destruction of the temple in Jerusalem. Similar prophecies appear in the other Synoptic Gospels. The account begins with some speaking about the temple and its beauty. Jesus in turn prophesies its destruction (vv. 5-6). Asked when this destruction would transpire, Jesus warns against false teachers coming in his name (vv. 7-8). He teaches that we need not be terrified, the end [telos] will not follow immediately [eutheos, at once] (v. 9). Then he adds that there will be wars, great earthquakes, famines, and plagues (vv. 10-11). Before this occurs, he adds, there will be persecutions with the faithful turned over to synagogues and imprisoned (v. 12). These will provide opportunity to testify to Christ (v. 13). However, Jesus’ followers need not prepare for their defense in advance, for he will give them the words and wisdom they need (vv. 14-15). In a parallel account [Mark 13:11], Jesus’ work here is done by the Spirit. He prophesies that his followers will be betrayed even by family and that they will be martyred and hated because of his name (vv. 16-17). Yet Jesus promises their safety, and by their endurance/patience [hupomene] their souls would be gained (vv. 18-19).

Application: Sermons on this lesson will examine Jesus’ comments on signs of the end, how his remarks are not so much about new events implying the immanent second coming of Christ, but rather events that can prepare the faithful for Christ’s presence. Along with Eschatology, Providence, and Sanctification should receive attention.