Christ the King (Proper 29), Cycle C (2016)

THEME OF THE DAY
Christ already reigns! The lessons, like the festival, remind us that God and Christ reign over the cosmos and evil (Christology, Justification by Grace, Sin, and Atonement).

Luke 1:68-79
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 Psalm is called the Benedictus (so named for the first word of the Psalm’s Latin translation, meaning “blessed.”) It appears only in Luke’s gospel. It is a prophecy uttered by Zechariah after the circumcision of his son John the Baptist. He is said to have been filled with the Holy Spirit (vv. 59ff). The Lord God is to be blessed [eulogeo], it is proclaimed, for he has looked favorably on his people and worked redemption [lutrosin], raising up a mighty Savior (horn of salvation [keras sotererion], perhaps referring to a Davidic ruler, see Psalm 172:17) in the house of David (vv. 68-69). This was in fulfillment of a prophecy concerning one who would save us from our enemies (vv. 70-71). In so doing, the Lord is said to show mercy [eleos] promised to the ancestors and to remember his covenant [diatheke] with Abraham as he rescues us from our enemies so we might serve him without fear in holiness [hosiotes] and righteousness [dikaiosune] (vv. 72-75). Speaking to his son John he prophesies that the child will be called prophet [prophetes] to the Most High, preparing the Lord’s way, giving knowledge [gnosis] of salvation [soteria] (vv. 76-77). Zechariah then speaks of God’s tender mercy [eleos], a dawn when God fulfills his promise, giving light to those in darkness and in the shadow of death, to have their feet guided on the way of peace [eirene] (vv. 78-70; cf. Isaiah 9:2).

Application: Options for a sermon on this text include focusing on the ministry of John the Baptist, calling us like him to point others to Christ the King (Christology, Evangelism, Sanctification) or to focus on how God uses his messengers to tenderly give light and peace (Justification by Grace).

OR

Psalm 46
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. This is a psalm expressing confidence in God’s protecting care.

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). Reference to the river making the city glad is an image for the service of blessing. The idea of a sacred river creating joy for the faith is a Canaanite, Mesopotamian idea. The term Selah appearing after verses 3, 11 is probably 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, that Christ is king over our fears and troubles (Christology, Justification by Grace). Opportunities are also provided to consider the Atonement (the Classic View, whereby Christ and God conquer the forces of evil) and also to explore how peace and refuge are afforded by these insights, how they provide a sense of freedom from anxiety.

Jeremiah 23:1-6
We are reminded that this book is a collection of prophecies of a late-seventh or early-sixth century BC prophet of Judah from the reigns of Josiah through the era of the Babylonian Captivity. He dictated these prophecies to his aide Baruch. Some of the prophet’s criticism of the house of David and the temple may relate to his having as an ancestor one of David’s high priests, Abiathar, who lost control of the temple and was finally banished (1 Kings 2:26-27). Three sources of the book have been identified; 1) An authentic poetic strand; 2) Biographic prose; and 3) Deuteronomic redaction (reflecting themes of the seventh-century BC religious reforms under Judah’s 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 messianic oracle promising the Hebrews restoration after the exile. Judah’s rulers are condemned for scattering the people (vv. 1-2). Yahweh promises to gather the remnant of the flock himself and promises that they will be fruitful [parah] (v. 3). He also says that he will raise up shepherds [raah, leaders], and the people will no longer fear [yare] (v. 4). Yahweh then promises to raise up a righteous branch [tsemach] of David who will be king [melek, Messiah]. He will deal wisely and execute justice [tsedaqah] and righteousness [tzedeq]. In his days, Judah will be saved [yasha]. He will be known by the name, “The Lord is our righteousness” (vv. 5-6).

We have previously noted that the Hebraic equivalent term for “righteousness” when applied to God does not just connote legal, judgmental actions, but concerns loyalty to his covenant in saving us, even at times as in this case God’s righteousness is declared or bestowed on the faithful (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff). Likewise we remind ourselves that God’s judgment (executing 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 (Ibid., pp. 343, 358-359). And justice in the Old Testament seems to include a concern about the rights of the poor (Ibid., p. 322).

Application: This lesson invites us to proclaim the reign of Christ and that it has socio-political consequences. Justification by Grace, Realized Eschatology, and Social Ethics are the primary themes.

Colossians 1:11-20
The lesson is drawn from a circular letter that was either written by Paul from prison (4:3, 10, 18) late in his career or by a follower of Paul who had a hand in assembling the collection of his epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics different form the authentic Pauline corpus. The epistle addresses Christians in a town in Asia Minor near Ephesus, which though not likely founded by Paul was basically in line with his teachings, save being threatened by ascetic teachings (2:21, 23), ritual practices rooted in the Jewish traditions (2:16), and philosophical speculation (2:8, 20). Such speculations were related to visionary insights and perhaps even to the heresy of Gnosticism. Christ’s cosmic lordship is a central theme. This lesson includes a thanksgiving for the Colossians, an intercession, and a hymn.

Paul prays that the Colossians would be made strong with all the strength from God’s glorious power, prepared to endure all with patience and joy, giving thanks to the Father who enables them to share in the inheritance of the saints (vv. 11-12). He refers to God rescuing/delivering [rhuomai] us from the power of darkness [skotos] through his beloved Son in whom we have redemption [apolutrosis, a losing away, the buying back of a slave] and forgiveness [aphesis a sending away] of sins (vv. 13-14). The Greek word for darkness in this case refers not to blackness but gloom, and so redemption and forgiveness in this case sends the gloom away or loses the faithful from it.

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

Application: Sermons on this lesson can proclaim the cosmic Christ who holds all creation together, a word that strengthens and comforts us in our estrangement and anxieties. Christology, Justification by Grace, and Sanctification receive attention. A sermon on the Atonement (Christ’s sacrifice) would also be appropriate.

Luke 23:33-43
See the Psalm of the Day for the historical background about this gospel. This lesson narrates the story of Jesus on the cross and his forgiveness of the faithful criminal. Only in Matthew (27:33-44) is the interaction with other criminals reported, and there is no reference to Jesus’ dialogue with them. The lesson begins with Luke noting that Jesus was led to the Crucifixion site, the Skull [kranion], with two criminals [kakourgous] who were to be put to death with him, one on each side of him (23:32-33). Jesus urges that those involved should be forgiven [aphiemi, or sent away]. His garments are divided by lot (23:34). He is mocked as the Messiah who cannot save himself. Soldiers give him sour wine with the same mocking mantra. An inscription of the charge, “King of the Jews,” is placed on the cross (23:35-38). Jesus engages in a dialogue with the two criminals crucified with him, the one mocking him for not saving all of them if he is the Messiah and the other rebuking such mocking on grounds that Jesus was innocent (23:39-41). He requests that Jesus remember him when Jesus comes into the kingdom, and Jesus responds with the promise that this criminal would join him in paradise [paradeisos, or garden, a contemporary Jewish term for the lodging place of the righteous prior to the resurrection] (23:42-43).

Application: This lesson seems to be the negation of Christ’s kingship. As such it testifies to how his lordship is often hidden, but that does not negate the fact that God is ultimately in control. Providence, Atonement, Justification by Grace, and Sanctification are central themes.

THEME OF THE DAY
Why we should be thankful. The focus on thankfulness can be developed with reference to the doctrines of Creation, Providence, Justification, and Sanctification.

Psalm 100
This is a Psalm of thanksgiving, probably a doxology for a collection. We are exhorted to make a joyful noise [rua, shout] to the Lord and to worship with gladness [simchah] and singing [birnanah] (vv. 1-2). Reminders are given that Yahweh is God who made us and that we are his people (v. 3). Exhortation is then given to enter his presence with thanksgiving [todah] and praise [tehillah] (v. 4). We confess that Yahweh is good, and his steadfast love [emunah, truth] and faithfulness [hasdaw, covenant loyalty] endure forever (v. 5).

Application: Sermons on this text will offer thanksgiving and praise to God for his love and faithfulness to his covenant. Justification by Grace and Sanctification are the main themes.

Deuteronomy 26:1-11
The First Lesson is taken from a book that is primarily the work of one of the four oral traditions comprising the Pentateuch — D, a strand rooted in the sweeping religious reform under King Josiah in the seventh century BC. This literary strand also influenced the books of Joshua, Judges, 1 and 2 Samuel, as well as 1 and 2 Kings. This book purports to be Moses’ Farewell Addresses to the people. It is really Three Addresses. This lesson is drawn from the concluding liturgies and exhortation of Moses’ Address. It seems to have been a liturgy for the presentation of first fruits in the temple sanctuary on the occasion of the harvest pilgrimage festival, the Feast of Weeks (16:9-12).

Israel is first directed when they have entered the promised land to gather some of the first fruits [peri] of the harvest and place them before a dwelling place chosen by the Lord God (vv. 1-2). Giving this offering to the priest, a litany of confession is prescribed, regarding a confession of Abrahamic origins and liberation from Egypt to the land of milk and honey (vv. 3-10). Instruction is given for all in the land to celebrate the bounty the Lord gives the people (v. 11).

Application: This is a lesson for celebrating how a thankful appreciation we might offer is a gift of God. Providence, Justification by Grace, and Sanctification are the key themes.

Philippians 4:4-9
This letter was written by Paul while a prisoner to Christians in a province of Macedonia. There is some debate about whether the epistle in its present form might be a combination of three separate letters (for an early theologian of the church named Polycarp spoke of several of Paul’s letters written to Philippi [Ante-Nicene Fathers, Vol. 1, p. 33]). Its immediate occasion was to thank the Philippians for their gifts, by way of the return of Paul’s co-worker Epaphroditus to Philippi (2:25-30), the church member who had brought these gifts to Paul. The main purpose of the apostle is to urge persistence in faith in face of opposition. This lesson is part of the author’s final appeals.

The recipients of the epistle are urged to rejoice [chairo] (v. 4). They are also exhorted to be gentle to all, for the Lord is near [engus] (v. 5). If is noted that there is no need to worry [merimante, be anxious] about anything. The faithful are to let their requests be known to God with thanksgiving, by supplication and prayer (v. 6). The benediction, the peace [eirene] of God which surpasses all understanding, that guards the people’s hearts, is uttered (v. 7). Paul urges readers to reflect on whatever is worthy of praise, and then to keep on doing what they have seen, and the God of peace will be with them (vv. 8-9).

Application: With the lesson sermons can be developed which proclaim the joy and peace of a life of thankfulness rotted in the eschatological vision which diminishes the importance of striving for the things of the world. Justification by Grace, Sanctification, and Eschatology receive attention.

John 6:25-35
We return to 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).

This lesson, unique to the Fourth Gospel, is a continuation of Jesus’ discourse on his relation to God; this is the beginning of his discourse on the bread of life. Crowds seeking Jesus after his feeding of the 5,000 cannot find him and then proceed to cross the Sea of Galilee to try to find him in Capernaum (vv. 23-24). Finding Jesus, he is addressed as rabbi [rabbi]. The Lord rebukes them on grounds that they have sought him merely because they wished to eat the food he had provided at the previous miracle. He rebukes them for seeking the food that perishes, not the food that endures for eternal life [zoe aionios]. God the Father is said to have set his seal [sphragizo] on Jesus the son of man [huios tou anthropou] (vv. 25-27). Although this title may be a way of asserting the typical character of Jesus as a human being, it seems more likely in this case to refer to the prophesied figure in Daniel 7:13-14 who was popularly regarded as the coming Messiah. The Johannine author makes clear the son of man descends, but his destiny is to be lifted up (1:51; 3:14; 8:28; cf. Archibald Hunter, Introducing New Testament Theology, p. 149). The crowd asks Jesus how to perform the works of God. Jesus first answers that faith in him who sent Jesus is the work of God (vv. 28-29). The crowd in turn requests a sign [semeion]. They refer to how the Jewish ancestors ate manna in the wilderness (vv. 30-31). Jesus responds by noting it was not Moses who gave the bread from heaven, but his Father. The bread of God gives life (vv. 32-33). They ask for the bread, and Jesus responds he is the bread and that whoever comes to him will never hunger or thirst (vv. 35-36).

Application: This is a text for sermons proclaiming the good news that Jesus the bread of life condemns our self-seeking after worldly goods (Sin) and gives instead an intimacy and healing that removes fear and leads to spontaneous good works and a life of thanksgiving (Justification by Grace, Sanctification).

Sunday between June 12 and June 18 inclusive (if after Trinity Sunday)

The texts selected for this occasion include the basic elements of worship of God and of the life and mission of the People of God. Psalm 100 is obviously an entrance psalm, a song of praise, adoration, and thanksgiving. The psalmist in Psalm 116:1-2, 12-19 expresses thanksgiving to the Lord God for deliverance from a life-threatening illness. Paul in Romans 5:1-8 expresses our confession of our weakness and sinfulness, together with assurance of forgiveness granted by God. In Genesis 18:1-15 (21:1-7), after Abraham welcomes the three messengers of the Lord with gracious hospitality, the Lord announces the gift of a son to the aged Abraham and Sarah, and even though Sarah has doubts about this, the promised son is born. Matthew 9:35–10:8 (9-23) provides the commission to go out to proclaim the message of salvation, heal, and work. Exodus 19:2-8a offers the af?rmative response of the People of God.

Because the texts selected for this coming weekend include the basic elements of our worship of God and of the life and mission of the People of God, it will be especially appropriate on this occasion to have heavy involvement by the People of God of the congregation in this service. For variety and for emphasis we could, for example, move the Scripture readings from their usual place and sequences to the positions in the service in which the various texts will be most appropriate. For example, Psalm 100 could be sung by a choir, cantor, or by the entire congregation as the entrance song. Romans 5:1-8 can be closely related to our “Brief Order for Confession and Forgiveness,” or wherever in our worship service confession and absolution is emphasized. Genesis 18:1-15 (21:1-7) could be read, summarized, or paraphrased as the basis for the children’s sermon. Matthew 9:35–10:8 (9-23), as the Gospel and primary sermon text, provides the call and commissioning of all of the People of God, emphasizing the Priesthood of All Believers. Exodus 19:2-8a provides a counterpart of the call and commissioning of the People of God, the Priesthood of All Believers in the Older Testament. Psalm 116:1-2, 12-19 would be most appropriate for use in connection with the offering section. Each text reading could be preceded or followed by brief comments by a member of the congregation and in some instances by an accompanying hymn, solo or duet, choir, and so on, so that as many persons as possible can be involved as worship leaders. The sermon itself should be brief. It will take some effort and planning to do what has been suggested here, but the results may be well worth the effort.

Genesis 18:1-15 (21:1-7)
The appearance of the Lord in the form of three men is fascinating. Are they simply angel messengers? Why are there three? Abraham’s response is appropriate. He welcomes them with the best in Israelite/Near Eastern hospitality. Sarah is skeptical, but very grateful when Isaac is born.

Psalm 116:1-2, 12-19
Prayers of thanks to God are always appropriate. Especially signi?cant are the prayers of thanks of those who have been terminally ill and have been restored to health. The psalmist shares the prayer of thanks with all of the people who are worshiping the Lord together.

Exodus 19:2-8a
The covenant promise of God that if the People of God obey the voice of God and live in accordance to the terms

of the covenant they will be God’s holy People is followed here by the promise of the people that they will indeed do everything God has commanded. Even though neither the People of God depicted in Exodus nor the People of God today have done “everything that God has commanded,” it is important that the af?rmative response to God be made. One of the most important reasons we come together corporately in our congregations each week is to hear the covenant promise of God together and to respond to God together. If we sincerely confess our sins and gratefully accept forgiveness from God, we are not hypocrites and should not be called hypocrites by anyone.

Psalm 100
Initially, “all the lands” in this psalm may have referred to the local regions in which Israelite people traveled with their ?ocks. When some of them became agricultural, the concept of “all the lands” was expanded. When they became a nation, “all the lands” would denote the land of Israel as it expanded and then declined. In the Diaspora of the Israelites, “all the lands” became all the regions into which the Israelites were scattered. As a perception of the planet earth as spherical and including two hemispheres and a “New World” as well as the “Old World” was accepted, the concept of “all the lands” was expanded further. For us today, Jews and Christians, all the lands can be the expanding universe.

Romans 5:1-8
This text is only one small segment of Paul’s exposition about how the death of Jesus was not in vain, but was used by God as atonement for our sins. We who are said by Paul to be “weak,” “ungodly,” and “sinners” in Romans 5:6-8, are further described by Paul in 5:10 with the Greek word echthroi, a word rendered in most of our translations into English as “enemies.” In the context of Romans 5, however, it would be more accurate to say that we as weak, ungodly, and sinful have been “alienated” from God rather than we are “enemies” of God. The relationships Paul depicted here are basically family relationships. Children who do not obey their parents are alienated from their parents. They are not enemies of their parents. Through our oneness with the life of the Risen Christ, we too have life. We are “saved” from the well-deserved “wrath” of God. We reactualize this each time we include a corporate confession and absolution in our worship services. Baptism expresses this even more vividly.

Matthew 9:35–10:8 (9-23)
The gospel in this text is the good news that God’s kingdom is coming soon to replace the oppressive rule of Caesar. The oppressed lost sheep of the house of Israel are said to be like sheep without a shepherd. Those who cooperate with the Roman oppressors are possessed by unclean spirits. Those who are afraid of the Roman oppressors are harassed and helpless, ?lled with every kind of disease and in?rmity. The text here is a proclamation that Jesus as the Christ sends disciples with authority over the oppressors, with the ability to cast out demons and to heal every illness. That is what we are called and commissioned to do also today. That is our vocation. The healing includes but is not in any way limited to medical care, medications, and surgeries. It involves opposing and removal of oppressors and oppressive systems today. It includes courageous opposition to exploiters and exploitation, especially economic exploiters and exploitation. This requires involvement by the entire People of God. This is a reason why this worship service should involve and be led by the entire People of God where we are.

Mark 4:26-34

The hidden activity of God is a major theme within many of the most notable narratives within the Hebrew Bible (our Old Testament), for example, within the Joseph story in Genesis 37-50, in the book of Ruth, and in the story of the court history of David in 2 Samuel 6–1 Kings 2. In fact, in many of these accounts it seems as though the activity of God is hidden much of the time even from those who believe in God!

One of the most helpful ways in which to interpret and to understand parables, especially the parables of Jesus within our New Testament, is to see them as manifestations of the hidden activity of God. The parables of Jesus conceal. The parables of Jesus conceal messages of Jesus of hope and liberation for the oppressed followers of Jesus from the understanding of the oppressive Romans. The full meaning of these parables of Jesus, while intended to be understood by Jesus’ oppressed followers, is often concealed from them as well. The refrain frequently used in conjunction with parables of Jesus within the Synoptic Gospels, “Let the one who has ears hear” is an indication of this.

The interpretation of the parables of Jesus is and remains a challenge for us, especially because we and our lifestyles constantly become more distant and different from the lifestyle of Jesus and of those with whom he worked. The more we can regain an understanding of the economic, political, social, and religious conditions of Jesus and of his fellow Jews in Galilee and in Judea during the third decade of the 1st century of the common era the better we will be able to understand the parables of Jesus.

The emphasis on the hidden activity of God is most apparent within the first of the two parables about the “kingdom” of God in this Mark 4:26-34 text. Just as we cannot see the process of the germination of the seed, the development of the root and of the sprout until the sprout penetrates the surface of the soil, we cannot see that the kingdom of God is taking root and is developing a sprout that will soon penetrate through the surface of the soil. That kingdom of God will replace the kingdom of the Roman Empire and its oppressive rule over Jesus and over the other oppressed Jews in Galilee and in Judea. Just as the plant will grow rapidly if there is moisture under the soil and if there is adequate rain and sunshine, the Jews with whom Jesus was sharing his message will grow in faith in God and in confidence in the inevitable and ongoing activity of God. Just as within a few weeks and months the plant will extend its stalk, form the embryonic seeds that cannot be seen until the stalk opens to reveal the soft, moist seeds that harden into the precious grain, so also the hidden activity of God will result in the precious “harvest” of freedom from Roman rule.

The growth is great and the harvest must proceed at the proper time. The kingdom of God is concealed. The kingdom of God is revealed. Those who are oppressive and do not believe in God will see no activity of God until the harvest, when they will be cast aside to be plowed under or to be burned by those who are now oppressed but for whom God intends the harvest.

As we pray the Lord’s Prayer, we pray that the kingdom of God will come. As we proclaim the gospel and as we interpret this parable analogy of Jesus in Mark 4:26-29 next Sunday, we are called to interpret the nature of God’s kingdom. What is being revealed to us about that kingdom? What will be revealed through us next Sunday about that kingdom?

The second parable analogy in our appointed text, Mark 4:30-32 and the summary statement in 4:33-34, bring in a somewhat different factor. While the father and sons of the family till the soil on the stone-terraced hillsides outside the village in order to produce grain for bread, the mother and daughters plant and tend the herb garden near their dwelling. The mustard seed, said to be the smallest of all of the seeds, grows within the herb garden to become a large bush, strong and thick enough to provide a place where the birds of the air can make their nests.

How will we use this mustard seed analogy parable next Sunday? Our situation is so different; and yet in many ways it is still the same. How is God at work here and now? How is the Church an expression of the work of God? How is the Church a participant with God in the sprouting, growth, and harvest of the kingdom of God?

Psalm 92:1-4, 12-15

Along with the writer of this psalm and with many others who have used Psalm 92, we find that our lives are more meaningful when we praise God day and night. We find that our lives are enriched when we realize that, as perceived by people within the Zoroastrian religion, the Jewish religion, Christianity, Islam, and all of the smaller groups derived from them, even though the “wicked” may seem for a time to be flourishing, those who by the grace of God and by their response to God are “righteous” will eventually outlast the wicked, in order to show that God is firm with love and with justice. The analogy in Psalm 92 of the righteous being like a palm tree, a cedar in Lebanon, planted in the “courts of our God,” full of sap and green, bringing forth fruit even in old age, used so well here, is carried over into the Ezekiel 17:22-24 text in a somewhat different form in a different situation.

Ezekiel 17:22-24

The analogy of the tree is continued here with the image of a tender sprig of green cedar — the product of a single season of growth — rescued by the Lord God before the tree itself is destroyed. This sprig of new growth is then said to have been planted by the Lord God on the mountain height of Jerusalem. There it is said that it will flourish, bear fruit, and provide nesting places for all types of birds. (The parable in Mark 4:30-32 also to be used next Sunday of the mustard seed producing a shrub that is large enough for the birds of the air to build nests in it is an indication of familiarity with Ezekiel 17:22-24.) God will produce such wonders, as those who believe in God can perceive.

1 Samuel 15:34–16:13

If this text and the option of somewhat sequential readings from 1 Samuel, 2 Samuel, and 1 Kings during these summer weeks is taken, there will be many weeks in which little or no significant connection will be seen between the First Readings and the texts from the Four Gospels. For next Sunday in this account from 1 Samuel 15:34–16:13 about Samuel anointing the young shepherd lad David we may see a connection between the small mustard seed in Mark 4:30-32 developing into a large shrub and the smallest of the sons of Jesse being anointed by Samuel to grow up to become Israel’s most complex king, the “father” of the nation. That connection, however, is a rather long “stretch,” it seems to me. God, of course, is the most significant unifying factor in all of these texts.

Psalm 20

This psalm appears to be prayer to God that the king of Israel be victorious in a coming battle. It is designated as a psalm of David, appropriately, since David, said in 1 Samuel 16:1-13 to have been anointed by Samuel to be the future king to replace the hapless Saul, was a warrior king during the highly successful early portion of his reign.

2 Corinthians 5:6-10 (11-13) 14-17

In this text we move from analogies of the small seed becoming a huge shrub and the small boy David becoming a mighty king to a comparison by the Apostle Paul of this earthly “tent” (our body) in which we now sojourn to the heavenly home, our permanent residence that God in Jesus the Christ will provide for each of us. In this text, Paul makes it clear that he himself would prefer to depart and be with God in the heavenly home. Nevertheless, the decision of when to depart is not a decision that Paul will make. Here also the activity of God is in a sense hidden from our eyes.

Consideration of this text provides an opportunity for us to discuss the biomedical ethics issue of under what circumstances it may be appropriate to delay an inevitable death by use of “heroic” life-support systems.

THEME OF THE DAY:  Pay attention: God’s ways are marvelous.  These texts invite sermons on Providence, Justification By Grace, Sanctification, and Social Ethics.

Psalm 9:9-20
This reading is part of a prayer for personal deliverance ascribed to David.  We have previously noted that David is not likely the actual author of those Psalms attributed to him.  Originally this Psalm may have been combined with Psalm 10, since there is an acrostic pattern in these Psalms (every other verse beginning with a successive letter of the Hebrew alphabet).

Based on confidence because of the great things God has done in the past, including judging in righteousness (vv.3-8), the Psalm praises the Lord for being a stronghold or refuge for the oppressed [dak] and not forsaking those trusting in Him (vv.9-10,12).  The troubled situation is described, suffering from those who hate the Psalmist while praying for the Lord’s graciousness (v.13).  The Psalmist begs to be spared/delivered in order to praise God (v.14).  He speaks of the Lord executing judgment [mishpat] on the wicked, snared by the work of their hands.  It is said that they will depart to Sheol (the place of the dead where God is not present, see Psalm 6:5) (vv.15-17).  Selah in v.16 is a reference to the introduction of a musical interlude.  No one knows what Higgaion means.  It is promised that the needy and the poor will not perish (v.18).  Concluding exhortation of the Lord not to let evil prevail, that He would judge [shaphat] the nations and put them in fear, follows (vv.19-20).  (We have previously noted that the Hebrew term for judgment in ancient Hebrew can refer to a sense of comfort, not just to punishment [Gerhard von Rad, Old Testament Theology, Vol.1, p.358].)

Application: Several homiletical options emerge from this Psalm.  One possibility is to highlight how God is a refuge for the oppressed (Social Ethics and Justification By Grace).  Or preachers might have us marvel at how God’s judgment is a Word of comfort, for His judgment is based on the righteousness He gives the faithful (see Second Lesson) (Justification By Grace and Eschatology).

or

Psalm 133
This is a Song of Ascent extolling the joys of harmony in the family (probably with reference to the extended family culture of clan and family groups living in close proximity to each other, as we see in Deuteronomy 23:5).  Such Psalms were likely songs of pilgrims on their way to Jerusalem and its Temple, which was located on Mount Zion and so involved an ascent to get to the sanctuaries.  This is a Wisdom Psalm (maxims of everyday life) comparing good relations (living in together in unity [yachad]) to the oil for honored guests or used at ordination which was administered to the head, just as such oil might run down on Aaron’s beard [zaqan] eventually saturating his whole gown, so good relations are said to saturate the whole body (vv.1-2).  Mount Hermon was the highest mountain in Syro-Palentine, which of course had dew [tal].  And like unity this dew is said to spread everywhere (v.3).  Given the Psalm’s likely origin in the Exiles return from Babylon, the harmony extolled may have to do with restored Israel or the people of God.

Application: The text invites sermons on how human (family and communal) unity spreads easily and saturates all (Social Ethics).  The Psalm could be related to this Sunday’s theme of how marvelous God’s ways are, how He has taken ordinary family interactions to impact later groups and nations (Providence, Sanctification, and Social Ethics).

1 Samuel 17: (1a,4-11,19-23) 32-49
We note again that this Book has its origin as a distinct text deriving from the Greek translation of the Hebrew Scriptures (the Septuagint), which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel, and 1 and 2 Kings).  This Book is probably the result of two or three sources: (1) Early traditions about Samuel and Saul; (2) Editor-molded materials brought together into a connected history, implying a critique of the events, deeming kingship as problematic, and so must be set under the rule of God and Samuel His Prophet; (3) Incorporating the previous strand into the more Deuteronomistic (D) history (the result of sweeping religious reforms under King Josiah in 621 BC).  This is the famed story of David’s defeat of Goliath.

The Philistine army confronts Israel in their own territory, not far from the Mediterranean coast (v.1a).  We are introduced to Goliath of Gath, a giant reported to be about ten feet tall who challenges Israel to provide a soldier who will engage in battle with him on the condition that if he were defeated the Philistine army will surrender (vv. 4-10).  This dismayed Saul and Israel (v.11).  There is a parallel account in 2 Samuel 2:19 attributing Goliath’s slaying to one of David’s warriors Elhanana.  Whether that account challenges the authenticity of this reported event involving David or merely accounts for how the Philistine whom David slew came to be incorrectly identified with the name of Goliath are open questions.  A digression concerning David and his family follows along with how he was commissioned by Jesse (his father) to bring provisions to his brothers serving in Saul’s army (vv.12-18).  David complies with Jesse’s directives, meets his brothers, and hears Goliath’s challenge (vv.19-23).  In verses not included in the Lesson (vv.24-31) we learn of David’s interest in the challenge and the anger of his oldest brother Eliab about David’s presence.  Learning of this, Saul sends for David.  In the discourse that follows, Saul seems to know David (vv.32ff.) in contrast to vv.55-58, which suggest that they were not acquainted.  Perhaps different oral traditions have been woven together at this point.  Saul tries to stop David from engaging Goliath, but the lad indicates confidence in the Lord (vv.33-37).  The king provides him with armor, but the lad proceeds to undertake the confrontation with the giant without it (vv.38-40).  David invokes the Lord in the skirmish, despite Goliath’s mocking (vv.41-46).  David uses a stone to prevail (vv.48-49).

Application: This is a Lesson to proclaim that all the good we have is from God, and that makes them even more marvelous and surprising (Creation, Providence, and Justification By Grace are possible themes).

or

Job 38:1-11
The Book is an ancient folktale (Ezekiel 14:14,20) whose date is uncertain (perhaps composed during or after The Babylonian Exile in the 6th century BC).   This Lesson is Yahweh’s First Speech in response to Job’s laments and complaints about why he has endured misfortune as well as Elihu’s efforts to explain God’s ways (ch.32-37).   Yahweh answers Job out of the whirlwind [searah], asking who darkens counsel by words without knowledge (vv.1-2).  Whirlwinds are frequent settings for divine appearances (Nahum 1:3; Zechariah 9:14; Psalms 18:7-15; 50:3.)  Job is called to be a man and take the Lord’s questions regarding where He was when Yahweh laid the foundations [yasad] of the world and determined its measurements, on what its bases were sunk, and who laid its cornerstone, who shut in the seas and set boundaries.  Reference is made to sons of God [ben elohim, heavenly beings] who shout for joy (vv.3ff.).

Application: This Complementary First Lesson affords an excellent opportunity to offer reflections on the marvels of Creation and God’s Providential care for the world.  The ecological agenda might also receive attention (Social Ethics) or appreciation of the marvelous ways of God could offer comfort in face of life’s trials, just as God’s Word in the text was such a Word for Joel and his trials (Justification By Grace).

2 Corinthians 6:1–13
This polemical Letter written by Paul to address tensions with the Corinthian church over doctrinal and ethical issues finds the Apostle in this Lesson calling his readers to faithful response to God’s grace and to a description of his ministry of reconciliation.  The Corinthians are urged that as we work together with Christ we not accept the grace [charis] of God in vain (v.1).  Paul quotes Isaiah 49:8 to sing that at the acceptable time God has helped the people (v.2a).  He notes the urgency now being the acceptable time and the day of salvation (v.2b).  He contends that he will put up no obstacle in the Corinthians’ way, as they are enduring hardships, hunger, and imprisonment as he had (vv.3-5).  Paul proceeds to speak of his purity [hagnoteti], knowledge, patience, and other virtues.  He says he relies on weapons of righteousness [dikaiosune] (vv.6-8a).  It should be noted, based both on 5:21 and Paul’s Hebraic background, that righteousness is not to imply that the believer lives in faultless conformity to some moral norm.  It is a gift, having to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol.1, pp.370-371).  Paul proceeds to lament that he and the faithful have been treated as imposters, yet are true, as unknown yet are well-known, as dying yet alive, as sorrowful yet always rejoicing, as poor yet making many [spiritually] rich (vv.8b-10).  The Apostle concludes by claiming to have been very frank with the Corinthians and with an open heart (v.11).  He has no restrictions, he says, on his affection to them.  The problems have been with them (v.12).  He directs them to open their hearts [kardia] too (v.13).

Application: This Lesson affords opportunities to proclaim with urgency (Realized Eschatology) the surprising, counter-cultural character of Christian faith (Providence), that Christian life (Sanctification) as well as the Christian social agenda (Social Ethics) marvelously and joyfully go against the grain of contemporary American life, for the faithful are living in right relationship with God.

Mark 4:35-41
We turn again, as we will most of this Summer, to consider a text in the first of the Synoptic Gospels to be written, a Book that was perhaps the source of other Gospels, perhaps based on oral traditions of the Passion narrative and accounts of Jesus’ sayings (the so-called Q-source).  Probably written prior to the fall of Jerusalem in 70AD, this anonymous work is traditionally ascribed to John Mark, perhaps referred to as an associate of Paul (Acts  12:12-25; 15:37; Colossians 4:10) or as Peter’s scribe (I Peter 5:13).  Some speculate that the original audience was the church in Rome (esp. Gentiles), as it presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4,31), but it also could have been written for Palestinian Christians.

This is a story of Jesus calming the wild sea, appearing in the other Synoptic Gospels (Matthew 8:23-7; Luke 8:22-25).  He sleeps in a boat while the storm rages, awakened only by His frightened followers (v.38).  The account displays Jesus’ authority and the awe/fear [phobea] it inspires in the faithful (v.41).  He chides His followers for being fearful, asks if they have no faith [pistis] (vv.40-41).  To a mind steeped in the Hebrew Bible’s equation of storm and water with the believer’s trials (Psalm 69:1-4; 18:15-18), the miracle might connote Jesus’ authority over all trials.

Application: At least two angles are possible for sermons with this text.  God’s authority over the earth and its storms, though He does not send them, and the awe that this insight inspires might be considered.  Nothing in life is purely natural (Creation and Providence).  Or preachers might tell the story of the miracle reported, so that the faithful gathered might better understand what miracles are and the comforting Word of how our lives are filled with them (Providence and Sanctification [concerning how we view life]).