Ascension of Our Lord, Cycle A

THEME OF THE DAY
This theme of heavenly power and cosmic presence of Christ leads to consideration of Providence, Christology (the Cosmic Christ, including Creation), the good news of Justification by Grace, as well as Sanctification and the Mission Imperative.

Psalm 47
This is a Korah Psalm, a family of psalms written for or by a professional musician of that name (see 1 Chronicles 15:16-22; Nehemiah 12:41-46). These Psalms (42-49) may be attributed to one of Israel’s chief group of singers (2 Chronicles 20:19). This one is an enthronement psalm, a group of psalms used on festival occasions when God was declared king. Our lesson celebrates God’s enthronement as king [melek] of all nations. It begins with a summons to all the world to praise God with shouts, loud songs, and the clapping of hands (v. 1). Yahweh Elohim is said to be awesome and a great king over all the earth, subduing peoples under the Hebrew nation (vv. 2-4). As we have previously noted, the word Selah, appearing in a Psalm as occurs after verse 4 in this one, is a liturgical direction which may indicate that there should be an instrumental interlude at that point in the singing of the psalm. This universal theme is consistent with the theme of God’s power manifested in the ascension. The Psalm is likely composed to accompany religious ceremonies associated with the Ark of the Covenant (vv. 5-9).

Application: A sermon on this song will stress God’s glory and power over the entire cosmos. When things look bad for the faithful, we can be assured that God is in control of all things, even of our enemies (Creation and Providence). This emphasis on God’s power might be related to the glory and power which belong to the ascended Christ (Christology). The loving-kindness of Jesus now reigns! The sermon might then move to reiterate the joy and praise of God reflected in verses 5-9 that these insights occasion (Sanctification).

OR

Psalm 93
This is another of the enthronement psalms, like the one described above, extolling God as king and probably composed for a festival. It is closely related to Psalm 47 above. Yahweh’s majesty and establishment of the world are proclaimed. He has ruled from eternity (vv. 1-2). He is said to rule over the waters [mayim, interpreted as chaos] (vv. 3-4). Perhaps this image could suggest that the occasion for this psalm was the annual Fall Festival of Booths or Tabernacles, when the Lord’s victory over chaos is evident in the harvest. It is also possible that the image of water is employed here in view of the fact that Mesopotamian and Canaanite conceptions of divine kingship were understood as established by victory over the sea. In any case, the powers of chaos are said to testify to him, exposing the divine goodness. God is praised for his law and for the holiness of the temple (v. 5).

Application: This Psalm presents another opportunity for a sermon on God’s providential rule. The stress on God’s rule over chaos provides entrée for sermons on giving hope in the midst of fear or hard times. The stability of moral principles and the church in the midst of this chaos is another angle for sermons.

Acts 1:1-11
On this festival we continue to read from the very beginning of the second half 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). We note again that there is some dispute about the date of composition, whether it was composed before Paul’s martyrdom (in 65-67 AD) or much later, after the destruction of the Jerusalem Temple in 70 AD. In any case, the author’s stress on the universal mission of the church (1:8) and an effort to validate Paul’s ministry reflects in this lesson. This lesson is the introduction to the book and an account of Jesus’ ascension in heaven.

Like Luke, the book begins addressing Theophilus. It is not clear if this means that these works were written for a recent convert or 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. The author notes his earlier book (Luke) in which all Jesus did and taught from the beginning until the ascension is recorded (vv. 1-2). Forty days of Jesus’ resurrection appearances are noted. Many convincing proofs [sure tokens, tekmerion] are said to be offered (see Luke 24:13-53). Reportedly he spoke of the kingdom of God, ordering the apostles to remain in Jerusalem to wait for the Father’s promise (vv. 3-4). As John the Baptist baptized with water, the apostles will be baptized with the Holy Spirit (v. 5; cf. Luke 3:16; Mark 1:8). The apostles ask if their Lord will restore the kingdom to Israel (v. 6; cf. Luke 1:32). Jesus replies that it is not for them to know the time or periods set by the Father (v. 7). It seems that the mission of the church replaces concern about the kingdom of God for Luke (Eduard Schweizer, The Good News According to Luke, p. 326). The apostles are told that they will receive power when the Holy Spirit comes upon them and will be Jesus’ witnesses in Jerusalem, in all Judea, and to the ends of the earth (v. 8). This theme of the Spirit empowering the faithful as well as their universal missions is central to the book (2:12ff; Robert Tannehill, The Narrative Unity of Luke-Acts: A Literary Interpretation, p. 57). Then Jesus begins to ascend. Two men [andres] in white robes then appear. These men (presumably angels, though the Greek term employed does not authorize that interpretation) inform them that Jesus will come again in the same way that they had seen him ascend into heaven (vv. 9-11).

Application: The text provides an opportunity to reflect on how Jesus’ ascension makes love in Christ cosmic, so that to think of Jesus’ love for us becomes all the more awesome, majestic, and mysterious; not just a trivial thing to be ignored (Justification by Grace through Faith). Likewise the gift of the Holy Spirit which follows from the ascension is all the more an awesome mystery, events in life we can no longer easily trivialize.

Ephesians 1:15-23
This epistle is a circular letter, either written by Paul from prison late in his career or by a follower of his who had a hand in assembling the collection of Paul’s epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics different from the rest of the Pauline corpus. It is clear that the epistle is addressing a younger later generation of Christians (1:15). This lesson involves the author’s praise of the Ephesians and a thanksgiving for the blessings of God’s cosmic plans. The Ephesian faithful are first praised for their faith and love toward the saints (v. 15). Paul (the author) prays that they may receive wisdom regarding the greatness of God’s power for the faithful (vv. 17-19). God is said to put his power to work in Christ in raising him and seating him at the Lord’s right hand [dexios] (in the ascension) (v. 20). This is probably a reference to Psalm 110:1, where Yahweh directs his priest-king to sit at his right hand. To be at one’s right hand was to stand in the place of power and honor of a ruler (see 1 Kings 2:19). The ascension then entails that all things are under Christ, including the church of which he is the head [kephale]. (This designation is not used in the authentic Pauline letters.) The church is then his body [soma], the fullness [pleroma] of him who fills all in all (vv. 22-23; cf. Romans 12:5; 1 Corinthians 12:1-27).

Application: The concept that with the ascension Christ has all God’s power and honor, and all things are under him, entails a vision of the cosmic Christ, which implies that his creative loving nature is embodied in the creation. This insight into Providence and Justification by Grace brings joy, calm, and energy to the faithful (Sanctification).

Luke 24:44-53
We turn to the first installment of a two-part history of the church traditionally attributed to Luke (see the First Lesson for details on the book’s origins and the author’s agenda). This text is the conclusion of Jesus’ commissioning of the disciples during his final resurrection appearance (vv. 44-49), followed by the account of his ascension (vv. 50-53). Only in Acts (in the First Lesson) is express reference to the latter also made. Jesus claims that the words he uttered to the disciples (that the Messiah should suffer [v. 26]) demonstrate that the Law of Moses, the prophets, and Psalms has been fulfilled (v. 44). He opens the minds of the disciples to understand that his suffering and resurrection fulfill these Old Testament texts (vv. 45-46; cf. Hosea 6:2). This theme is more characteristic of Matthew, and it is interesting that the only parallel account to Luke’s story is found in Matthew (28:16ff), which does not include this proof from Old Testament prophecy.

The risen Lord proceeds to instruct that this word is to be proclaimed with the word of repentance and forgiveness of sins (v. 47). We have previously noted how characteristic it is of Luke to connect repentance and salvation, while not identifying them (Acts 2:38; Hans Conzelman, The Theology of St. Luke, p. 228). As witnesses, Jesus notes, the disciples are to receive what the Father promises (power [dunamis] from on high [ex hupsos]) and remain in Jerusalem until this is received (vv. 47-49), no doubt another Lukan reference to the faithful’s need for empowerment of the Holy Spirit in doing their mission. Jesus is reported as leading the disciples to the east of Jerusalem to Bethany to bless them, and then ascends to heaven (vv. 50-51). The disciples respond with worship, return to Jerusalem with joy, and are continually in the temple blessing God (vv. 52-53).

Application: A sermon on this text affords occasion to examine the ascension and its significance for daily life. Note how Jesus’ ascension was related to the giving of the Holy Spirit and to power and energy for mission (Pneumatology, Sanctification, and Mission). Though distant from us, Christ remains actively engaged in our lives, giving new insight about the faith and leading us into mission. With this awareness, Christ is not distant but present in a new, marvelous way, and like the disciples we can only respond in joy (Sanctification).

THEME OF THE DAY
Living by God’s awesome vision. In line with the festival of the Ascension just celebrated, the texts invite reflection on God’s magnificence (God and Trinity) and awesome rule (Providence) as well as the comfort this affords (Justification by Grace) and the humility nurtured (Sanctification).

Psalm 68:1-10, 32-35
The song is a hymn of praise, traditionally ascribed to David. Scholars have noted that like most Psalms of David it is unlikely he wrote this one, for 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 (Brevard Childs, Introduction to the Old Testament as Scripture, p. 521). In that sense this song is about the praise in which all the faithful engage. It probably had its origins in a liturgy for a festival in the temple. Many scholars deem it to be a mere collection of unrelated fragments.

Prayer is offered for God to manifest himself in battle, driving away enemies (vv. 1-2). The words are a form of the ancient Son of the Ark [of the covenant where Yahweh sits] in Numbers 10:35. The righteous are called on to be joyful, singing praises to God’s name. He is said to ride on the clouds, much like the Canaanite storm god did (vv. 3-4). God is called the Father of orphans and protector of widows, giving the desolate homes and prosperity (vv. 5-6). It is noted that God cared for his people in the past, marching through the wilderness, becoming present at Sinai (vv. 7-8). He showered rain in abundance on them, finding a dwelling for his flock (vv. 9-10). After announcing a great victory for God (vv. 11-14), Mount Zion (the highest and oldest part of Jerusalem, where Yahweh Elohim is said to reside, thus surpassing mountains of Basham, a region east of the Sea of Galilee) is extolled (vv. 15-16). Reference is then made to God ascending to his throne in the temple (vv. 17-18), a procession enters the temple (vv. 24-27) with a prayer for victory against Egypt (vv. 28-31), and hymns to the God of heaven in his power and awesomeness are uttered (vv. 32-35).

Application: The Psalm invites sermons praising God for his majesty and his special care for the hopeless (Social Ethics). These are important themes for counteracting American propensities to trivialize God or forget the social agenda of faith. The theme of God ascending to his throne suggests Jesus’ ascension celebrated in the First Lesson.

Acts 1:6-14
The Easter season ends with a continuation of readings from the beginning of the second half 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). We note again that there is some dispute about the date of composition, whether it was composed before Paul’s martyrdom (in 65-67 AD) or much later, after the destruction of the Jerusalem Temple in 70 AD. In any case, the author’s stress on the universal mission of the church (1:8) and so an effort to validate Paul’s ministry reflects in this lesson. In this text we consider Luke’s other version of the ascension (see Luke 24:50-51) and the immediate aftermath of it.

In a final resurrection appearance by Jesus with the apostles in Jerusalem (v. 4), presumably forty days after rising from the dead (v. 3), they ask if their Lord will restore the kingdom to Israel (v. 6; cf. Luke 1:32). Jesus replies that it is not for them to know the time or periods set by the Father (v. 7). It seems that the mission of the church replaces concern about the kingdom of God for Luke (Eduard Schweizer, The Good News According to Luke, p. 326). The apostles are told that they will receive power when the Holy Spirit comes upon them and will be Jesus’ witnesses in Jerusalem, in all Judea, and to the ends of the earth (v. 8). (The theme of being a witness when a disciple is central to Luke [24:48] and Acts [1:22; 2:32].) As we previously noted, this theme of the Spirit empowering the faithful as well as their universal missions is central to the book (2:12ff; Robert Tannehill, The Narrative Unity of Luke-Acts: A Literary Interpretation, p. 57). Then Jesus begins to ascend. A cloud [nephele] is said to take Jesus out of sight. This could signify the presence and activity of God (Exodus 24:15-18; Luke 9:34, 21:27). Two men [andres] in white robes then appear. These men (presumably angels, though the Greek term employed does not authorize that interpretation) inform the disciples that Jesus will come again in the same way that they had seen him ascend into heaven (vv. 9-11).

After the ascension the disciples return to Jerusalem as instructed. This was a Sabbath day’s journey (about one-half mile) from the site of the ascension, the Mount of Olives, just east of Jerusalem (v. 12). The eleven remaining disciples (all are named) return to their upstairs room (v. 13). Together with certain women (including Mary the mother of Jesus and his brothers) they devote themselves to prayer (v. 14).

Application: The text affords a good opportunity to relate the ascension to the gift of the Spirit to be celebrated next week (Pneumatology). We do not lose Jesus. He comes to us now as the Holy Spirit. The other good news is that Jesus’ dwelling in the presence of God entails that he brings our human nature into the presence of God. As we are never without God’s presence as the Holy Spirit lives among us, so we (our humanity) are never outside the presence of God in all his majesty (Trinity and the comforting word of God’s care for us).

1 Peter 4:12-14; 5:6-11
For a number of weeks in the past month we have observed that this book was probably written between 70 AD and 90 AD. It is a pastoral exhortation (circular letter) written by an elder in Rome claiming to be Peter to a Gentile church at the lower levels of the socioeconomic spectrum in Turkey. The latter date and high-quality Greek make it unlikely to have been a work of the apostle. This text is a recapitulation of previous exhortations and part of the concluding exhortations of the epistle. The beloved readers of the letter are told that they are not to be surprised by the persecution they are experiencing (1:6-7). This (fiery ordeals) is taking place, it is said, to test/try [peirasmon] them (4:12). In fact they should rejoice and shout as they rejoice in Christ’s sufferings (4:13; cf. 2 Timothy 2:12).

Readers are urged to humble themselves (as per Proverbs 55:22), so God may exalt them. They may cast all their anxiety on him, for he cares about them (5:6-7). Discipline and keeping alert are urged, for the devil [diabolis] is seeking them as prey. Readers are urged to resist him in faith; they are told that other Christians are undergoing suffering like they are (5:8-9). After suffering for a while, the God of grace who has called them to his eternal glory will restore [katartizo, also translated as "perfect"], support, strengthen, and establish them. To him is the power/might [kratos] forever (5:10-11).

Application: Preachers are afforded occasions to reflect with parishioners on suffering as a consequence of sin and not God’s ultimate will, followed by providing the good news of God’s grace who in eternity (Eschatology) will now strengthen them (Justification by Grace). (Methodists might even move to speak here of being perfected [Sanctification].) Reference might also be made to contending with the devil (Classic View of the Atonement). But it is also possible to see in the lesson a view of God’s providence where he put us through trials by suffering in order to humble us, but again while proclaiming that his caring aim is to strengthen, support, and even perfect us.

John 17:1-11
We have previously noted the well-known fact that this is the last of the gospels to be written, probably not until the last decade of the first century, and so not likely by the apostle John but by a follower of his. The gospel’s aim was to encourage its readers to believe that Jesus is the Messiah, the Son of God (20:31). In line with this overall agenda, the lesson covers the last quarter of Jesus’ farewell address — the first half of his high priestly prayer. Jesus begins the prayer with a reference to the hour that has come (presumably referring to his upcoming Passion), calling the Father to glorify the Son as he will glorify the Father, since the Son has been given authority over all people to give eternal life to all whom the Father has given the Son (vv. 1-2). Eternal life is said to know the Father, the only true God and knowing Christ (v. 3). Jesus claims to have glorified the Father on earth by finishing the word he has been given to do (v. 4). He petitions the Father, then, to glorify him with the glory he had in the Father’s presence before the world existed (v. 5; cf. 17:24). There seems to be a reference to the ascension, which has been just celebrated. He reminds the Father that he has made the Father’s name known to all those whom he has been given by the Father, for the followers of Jesus are the Father’s (vv. 6, 10). Jesus seems to have made known the Father’s name (Yahweh — “I am Who I am”) in his own testimony as “I am” [ego emi, see 8:12; 12:46; 14:6; 15:1, 5]. His followers have been taught that all Jesus has comes from the Father, he came from the Father, and this they have believed (vv. 7-8). Jesus claims that his petitions are on behalf of his followers, not on behalf of the world (v. 9). He urges that the Father protect his followers in the Father’s name, since all that he has is the Father’s and vice versa. Jesus would have his followers be one, as he and the Father are one (vv. 10-11). This unity among the faithful is a function of the unity of Father and Son evident by Jesus sharing God’s name.

Application: The text invites sermons on Christian unity (Church) or the unity of all creatures (Sanctification and Social Ethics), relating this unity to how Father and Son are one (Trinity).

THEME OF THE DAY
The Holy Spirit, the church, and outreach. Historically the church has also commemorated its origins on this festival. Sermons on the Holy Spirit and the church are especially appropriate for this festival.

Psalm 104:24-34, 35b
This is a hymn to God the Creator, with praise for his providential interventions. It has similarities to the Egyptian hymn to Aten. The verses considered focus on the multiplicity of creatures that God has created (vv. 24-25). God is said to have subdued all the things of the sea, including the monster of chaos, Leviathan (vv. 25-26; cf. 79:12-17). Providence and the creating role of the Spirit [ruach, also translated "wind"] are stressed (v. 30; God as the one who gives food and other good things [vv. 28-29]). All living things depend on him. These themes could also be related to the ecological agenda or to justice. The lesson concludes with praise of God’s awesomeness (vv. 32ff).

Application: The Psalm affords several sermon possibilities. Sermons on creation, providence, and the unity of all living things in the midst of their diversity are legitimate directions. Care for creation and human unity also legitimately emerge as themes (Social Ethics) as well as the Spirit of God’s life-giving and sustaining role — a construal of the Trinity most suggestive of Pentecost and its word of the Spirit giving life.

Acts 2:1-21
We could not begin the Pentecost season without a report of the first Pentecost from the second half 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). We note again that there is some dispute about the date of composition, whether it was composed before Paul’s martyrdom (in 65-67 AD) or much later, after the destruction of the Jerusalem Temple in 70 AD. In any case, the author’s stress on the universal mission of the church (1:8) and so an effort to validate Paul’s ministry reflects in this lesson.

The attention given by the book to recounting the gift of the Holy Spirit to the faithful (and the origin of the church) at Pentecost is hardly surprising given the author’s concern to stress the work of the Holy Spirit (Brevard Childs, The New Testament as Canon: An Introduction, p. 221).

Jewish tradition held that the law was given on the day that Christians commemorate as Pentecost, fifty days after Passover (Leviticus 23:15-21). Luke often says that all faithful were together in order to underscore unity of the community (2:44; 4:24; 5:12). This theme is emphasized in this lesson. The gift of the Holy Spirit (baptism of the Holy Spirit) had been promised by John the Baptist (Luke 3:16). Reference to the Spirit’s appearance as tongues of fire (v. 3) is reminiscent of references to the tongues of fire issued by Old Testament writers to suggest God’s presence (Exodus 19:18; Isaiah 66:15-16, 5:24). Luke reports that John the Baptist had promised a baptism of the Holy Spirit and fire (Luke 3:16; also see Jesus’ promise in Luke 24:49). The report of speaking in other languages and the ability to understand each other (vv. 4-11) is a reversal of the Tower of Babel (Genesis 11:1-9) and another mark of the unity of the community. This experience of actually understanding foreign languages may be different from the Pentecostal experiences reported by Paul about the Corinthian church, which seems to have manifested not in foreign languages but in ecstatic, incoherent forms of speech (1 Corinthians 14:1-33). The skepticism of some, accusing those who had the experience of the Spirit of being drunk (v. 13), is a reference suggestive of the Pentecostal experience noted in 1 Corinthians 12:13. Consequently, the first Pentecost seems to have been an ecstatic experience.

Peter is reported to stand to defend the validity of the experience that those filled with the Spirit are not drunk (vv. 14-16). His sermon, based on Joel 2:28-32, follows (vv. 17-21). It teaches that the pouring out of the Spirit on all (even on slaves and women, v. 18) is a mark of the messianic age. The sermon based on the Joel text underlines the eschatological nature of the text. Peter then proclaims Justification by Faith (v. 21).

Application: The text invites sermons on the church (its multicultural unity which counteracts how the Tower of Babel experience has divided us), on the Holy Spirit (as a sign of the end times in which we live [Realized Eschatology]), or about charismatic/Pentecostal experience (see the discussion above of the different kinds of manifestations of tongues in the New Testament).

1 Corinthians 12:3b-13
This is likely one of the authentic epistles of Paul written by the apostle from Ephesus to a troubled Greek church that he had founded (Acts 18:1-11). Relations had become strained between him and the church, largely over doctrinal and ethical issues that were dividing the flock. In this lesson Paul offers teachings on the varieties of spiritual gifts. Noting that before Christ the Corinthians had been led astray to idols that could not speak, Paul observes that no one speaking by the Spirit curses Jesus. Only by the Holy Spirit can we proclaim that Jesus is Lord (vv. 1-3). (Jesus is Lord is one of the earliest creedal affirmations of the faith [2 Corinthians 4:5; Romans 10:9; Philippians 2:11].) The same Spirit gives the variety of gifts, and the same Lord gives varieties of service, and the same God activates varieties of activities (vv. 4-6). To each is given the manifestation of the Spirit for the common good (v. 7). If gifts do not build up the common good, they are apparently not gifts of the Spirit. Various gifts [charisma] are listed — it is with Christ. In one Spirit we were all baptized into one body — Jews and Greeks, slaves and free (v. 13).

Application: In this lesson we are afforded opportunities to proclaim that all we have, all our gifts, are given by God through the Holy Spirit. We are no longer our own as a result, for all we have belongs to God (Pneumatology and its implications for living the Christian life [Sanctification]). Another possibility is to proclaim the unity and harmony of all the faithful (Church) or to discuss charismatic/Pentecostal experience (see the discussion above in the analysis of the first lesson concerning the different manifestations of tongues in the New Testament).

John 20:19-23
We note again the well-known fact that this is the last of the gospels to be written, probably not until the last decade of the first century, and so not likely by the apostle John but by a follower of his. These verses, accounts of Jesus’ resurrection and the beginning of the story of Doubting Thomas, embody the gospel’s primary concern to encourage its readers to believe that Jesus is the Messiah, the Son of God (20:31). This focus on faith is evidenced by the fact that the word “believe” [pisteuo] appears far more in John than in any of the other gospels.

The text begins by reporting on a gathering of disciples on the first Easter, locked in a house for fear of the Jews. The risen Jesus enters and gives the faithful a peace greeting. The disciples rejoice (vv. 19-20). He came to those with weak faith. Jesus is then said to commission the disciples, giving them the Holy Spirit as well as the power to forgive and retain sins. There is a reference to Jesus “breathing on” [enephusao] his followers, the same phrase used to describe the communication of natural life (Genesis 2:7). The author thereby expresses that what the risen Jesus does is to give new life (vv. 20-23). The role of the Holy Spirit among the faithful in the church, a central Johannine theme (16:1-8), receives testimony.

Application: The text affords an opportunity to proclaim the power of the keys, the church’s mandate to offer forgiveness to the world. This gift is given despite our weak faith (Justification by Grace and Sanctification). The nature of faith as trust could also be explored. Regarding the role of the Holy Spirit, so central to John’s gospel, the sermon might develop the theme noted in the preceding paragraph about the life-giving character of the Spirit, how it is as essential to the Christian life as the air we breathe (Pneumatology and Sanctification).

THEME OF THE DAY
An eternally loving, life-changing Triune God! The festival invites sermons on the Trinity, the love of God (Justification by Grace), and its implications for Christian life (Sanctification), as well as in the case of several of the texts the doctrine of Creation.

Psalm 8
This hymn of praise was traditionally ascribed to David. Once again we note that like most Psalms of David it is unlikely he wrote this one, for 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 (Brevard Childs, Introduction to the Old Testament as Scripture, p.521). In that sense this song is about the praise in which all the faithful engage as we celebrate God’s glory, his infinite goodness, and humanity’s God-given dignity.

Reference to the Gittoth in the preface to the Psalm may allude to a melody to be used with the song. God’s sovereignty is affirmed along with the beauty of creation (vv. 1, 3, 9). Despite the awesomeness of God, he is yet wonderful to human beings and cares for them. They are a little lower than God (or than divine beings [Elohim]) crowned with glory. Human beings are said to be a little lower than “divine beings” or “angels,” not God (vv. 4-5; cf. 144:3-4). They have dominion over all creation, and so a share of God’s dignity who has dominion over all (vv. 6-8). In verse 4 the phrase “son of man” [ben adam ] is used to describe morality. But it would also be possible to read these remarks prophetically as referring to the Messiah (Jesus as the Son of Man).

Application: The Psalm affords occasion for sermons on creation (its beauty as a work of God), Providence, and how richly gifted human beings are (Anthropology). Read as prophecy of Christ, the text can also be used to relate the Trinity to a testimony to God’s glory and creation, in line with the themes of the First Lesson.

Genesis 1:1–2:4a
Students of the Bible are immediately aware that like the other first five books of the Bible, Genesis is the product of four distinct ancient oral traditions. The book’s name means “origin” and that is precisely what it provides, stories of the origin of the cosmos, of humanity, and of the Jewish people. This lesson begins with the P strand’s version of creation in six days. This is the oral tradition developed by temple priests probably dating back to the sixth century BC. Its prose is rhythmic (evident in contrasts between chaos and what was created, pairing the divine command and what Elohim does). This may suggest its hymnic origins. This version of the creation story is more cosmological than the anthropocentric version of creation, which follows immediately after the lesson ends. This latter account is the work of the J strand, an oral tradition dating from the ninth/tenth century BC which is so named for its use of the name Jahweh or Yahweh (translated “Lord”). Though J is the older strand, it does not preclude the possibility of P and so of our lesson to draw on very ancient insights.

In creation God is said to master the primordial emptiness [bohu, the chaos of nothingness] (1:2). Creation out of nothing is here presupposed. The world is said to originate from watery depths [tehom]. Many in the ancient world believed that the earth originated from and was founded on a watery abyss; insights about the role of water in giving life mesh with modern scientific findings. (We know that water accounts for between 65% to 90% of the body’s weight, of the earth’s plants and of animals, and that it began in or out of the ocean’s waters.) Reference to the ruach of God active in creation may be translated “wind” or “Spirit” of God (1:2). God’s word is the agent of creation, beginning first with the light [or] (1:3-5). Reference to the sky as separating the waters (1:6-8) creates the context for the claim that the earth and its life-giving vegetation as well as creaturely life emerge from the water. This creation is said to be good (1:9-13, 20).

Sun and moon and all the stars are created, as per the sequence of enumerated days (1:14-19). Animals come forth first in and then from the waters, with God blessing them and mandating them to multiply (1:20-25). At the end of the creation process God resolves (speaking in the plural form) to make human beings. Humanity is made in God’s image and likeness, with dominion over/subduing [kabash] all the creation (1:26-30). One could debate whether Elohim’s use of the plural form here could be a function of the plurality of God in Elohim (the noun is plural in Hebrew, as is evidenced above in the assigned Psalm) or could represent a dialogue between him and the heavenly court.

God is said to have seen that everything he made was very good (1:31). The heavens and earth were finished (2:1). Reference is made to God resting on the seventh day and blessing the seventh day because on it he rested from all the work done in creation (2:2-3). (It is significant to note that the Hebrew word for “rest” [shabat] is the root term for “Sabbath.”) It is then noted that these are the generations of the heaven and earth where created (2:4a). It is also significant to remember how the number seven in Hebrew [sheba] connotes completeness or fullness, and so may not necessarily refer to seven 24 hour days.

Application: Several options present themselves. The reference in 1:26 to God speaking in the plural opens the way to arguments for the biblical roots for the Trinity. Being created in God’s image invites sermons on human nature that point out its relational, trinitarian character (we are the most social of all animals, and all relations are trifold, including two parties and the relationship). Understanding the text as a poem or hymn helps us to recognize that the Bible’s accounts of creation are not intended as scientific accounts. As such it can exist side-by-side with scientific explanations of the origins of the universe. Among the overlaps with modern science include the awareness that time did not begin until God began creating, life emerges from watery depths, and human life emerged rather late in the evolutionary sequence.

2 Corinthians 13:11-13
We read from another of Paul’s letters to the troubled church in Greece. This epistle was written by Paul to address relations with the church which had further deteriorated during the period after 1 Corinthians had been written. This lesson is the conclusion of the epistle. Chapters 10-13 are so different in style and tone from the first chapters as to lead many scholars to conclude that it is the “severe letter” mentioned in 2:4.

In concluding remarks, Paul urges the Corinthians to put things in order, agree with each other, and live in peace. The God of love and peace will be with them (v. 11). He urges that they greet each other with a holy kiss (v. 12), a liturgical action in early Christian worship (Romans 16:6; 1 Corinthians 16:20; 1 Thessalonians 5:26). The benediction, a blessing that the grace of Christ, love of God, and communion [koinonia] of the Holy Spirit will be with them, is offered (v. 13). The Trinitarian formula should be noted.

Application: The text relates the Trinity to the loving character of God, a love which harmonizes the divine persons into one and so can bring his people into harmony (Justification and Sanctification). These insights might also be applied to the nature of the church.

Matthew 28:16-20
We return to using the gospel of the present liturgical year, the most Jewish of all the gospels. It was not likely written by the apostle who bears its name. The original audience was probably Jewish Christians no longer in full communion with Judaism (see 24:20). This text reports Jesus’ commissioning of the disciples during his final resurrection appearance.

The remaining eleven disciples go the mountain where Jesus had directed them. They see him there and worship him [something they had not done before the crucifixion], though some doubted (vv. 16-17). Jesus says all authority has been given to him (v. 18). He commissions them to go and make disciples of all nations, baptizing them in the name of the Father, Son, and Holy Spirit (v. 19). The Greek word for “nations” [ethne] may refer to “Gentiles.” According to Hebrew usage, “in the name of” means in the possession and protection of (see Psalm 124:8). New Testament scholars are inclined to regard the Matthean phrases as connoting references to the eschatological Son of Man in Daniel 7:13-14. This suggests that Matthew had in mind Jesus’ resurrection and the ministry to follow in terms of the end times (Eduard Schweizer, The Good News According to Matthew, p. 531). Thus we observe in Matthew a blurring of Jesus’ time on earth and his eschatological exaltation. Jesus is then reported to have exhorted that the converts be taught to obey everything he commanded. He notes that he will be always with the disciples to the end of the age (v. 20).

Application: The text affords another opportunity to reflect on the biblical roots of the Trinity doctrine. Appreciating the social nature of God (always in relationship with himself) entails that we, his creatures, are also inherently social and so especially equipped for witnessing to (interacting with) others (Evangelism and Sanctification). Insofar as the text suggests that we are in the end times, we can communicate an urgency about undertaking the missionary task (Realized Eschatology).

THEME OF THE DAY
Christian life made easy. The texts make clear why Christian life is easy — for it is not our work, but the result of God’s grace (Justification and Sanctification).

Psalm 86:1-10, 16-17
A prayer for deliverance from personal enemies attributed to David, a lament. As we have noted previously, many scholars have concluded that references to David in the Psalms may have been a way of using him to represent the inner life of all his subjects and so of all the faithful (Brevard Childs, Introduction to the Old Testament as Scripture, p. 521). In that sense this song is a reminder about trust in God that all the faithful experience.

The psalmist cries for help, referring to himself as poor/oppressed [ani] and needy [ebyon], though devoted to the Lord (vv. 1-4, 6-7). Yahweh is said to be good and forgiving, rich in mercy to all who call on him (v. 5). The psalmist proceeds to urge that Yahweh hear his supplications (vv. 6-7). God is praised for his power with a hymnic exaltation, for there is none like him among the gods [elohim, which is plural in Hebrew] (vv. 8-10). Again we observe the awareness of the ancient Hebrews of many gods, all subordinate to Yahweh. The Lord is petitioned to be gracious [channun] and give strength/hardness [oz]. Reference to “child of a serving girl” is a synonym for the psalmist describing himself as Yahweh’s servant (v. 16). A sign of God’s favor is requested, putting to shame those who hate the psalmist, for Yahweh has comforted [nacham] him (v. 17).

Application: This is an opportunity to reflect on the hard times in life, the enemies we confront (Sin). But the song also affords occasion to celebrate God’s love and the confidence we can have that none of these enemies can ultimately overcome (Justification by Grace and Providence). The psalmist’s reference (in the guise of David) to being a servant affords occasion for sermons that remind the flock that all of us (even the most powerful and privileged, like David) are but servants of God (Sanctification).

OR

Psalm 69:7-10 (11-15) 16-18
Another prayer for deliverance from personal enemies in the form of a lament attributed to David. For a discussion of the significance of Davidic authorship, see the previous Psalm above. The meaning of the reference to Lilies is uncertain, but the term likely refers to a particular popular melody to be used in the Psalm.

The psalmist laments his status as bearing shame, a stranger to his kindred (vv. 7-8, 10-13). It is not clear what kind of deliverance he seeks. It may have been an illness that was construed as God’s judgment, eliciting taunts from others. Reference to being consumed by zeal for God’s house (presumably the temple in Jerusalem) (v. 9) suggests the psalmist may have been a zealot for rebuilding the temple, much like Haggai and Zechariah in the period of Persian domination. And so perhaps it is this commitment to rebuilding the temple which may have been the cause of the critiques he was receiving. The psalmist pleads for rescue from the pit [beer, which is a synonym for Sheol or the place of the dead) (vv. 13-15). In a prayer the psalmist begs that the Lord not hide his face (a phrase which has to do with God hiding his mercy) and refers to the Lord's steadfast love and abundant mercy [chesed], pleading for redemption (vv. 16-18).

Application: The song provides occasion to reflect on how fickle our sphere of acquaintances can be (Sin) or how often God seems hidden (turning providentially his face from us). But like the first Psalm, we are also given a text for proclaiming God’s love and the confidence that we will not ultimately be rejected (Justification by Grace and Providence). Certainly the psalmist’s apparent commitment to rebuilding the temple makes this a text most favorable to sermons exhorting new building programs (stewardship). And just as God’s love gave the psalmist confidence to pursue this agenda even in face of public critique, we have in this song assurance to proceed in our countercultural ways for God’s sake (Social Ethics).

Genesis 21:8-21
In this lesson from the Bible’s book of origins (the reason why we name it Genesis), the product of four distinct oral strands, we read the story of the relationship between Abraham’s sons Isaac and Ishmael, as recounted by the E strand. This oral tradition derived from the eighth century BC is so named for its use of the divine name Elohim (translated “God”). Isaac is reported to have started to grow and with much celebration was weaned (v. 8). Sarah requests of Abraham that Ishmael, the son of Hagar the Egyptian, be cast out lest her son inherit some of Isaac’s inheritance (vv. 9-10). This distressed Abraham. Elohim told him to do as Sarah said, for it was through Isaac that Abraham’s line of offspring would continue (vv. 11-12). See the different account of Abraham’s feelings about Hagar in the J account of Genesis 16, where he seems willing to subject Hagar to Sarah.

God promises that the son of Hagar will also become ancestor of a nation (v. 13). He is the ancestor of the Bedouin tribes to the south; Muslims trace their ancestry to Abraham through him. Abraham sends Hagar and her son away. Hagar wandered in the wilderness of Beer-Shebat (v. 14), the locale of the Isaac stories (in the Negev desert, about sixty miles southwest of the eventual site of Jerusalem). When Hagar’s reserves run out she places the child under one of the bushes, lamenting that he would die (vv. 15-16). Abandoning the young, weak, and old was a necessary action in the nomadic way of life. God hears the lament and through an angel [malak, messenger] assures Hagar that God will make a great nation of Ishmael. (Traditionally he is thought to have been the progenitor of the Arab people. The Hebrew phrase for “has heard” is a word play on “Ishamel,” suggesting God hears the plight of Ishmael. ) Then the Lord shows her a well and water to give him to drink (vv. 17-19). God is said to have been with Ishmael and he grew up to become an expert hunter. He is said to have lived in the wilderness of Paran (near Sinai, next to the Red Sea). His mother found a wife for him in Egypt (vv. 20-21).

Application: God’s and Abraham’s concern for Ishmael (the forefather of the Arab people) suggests the validity of sermons on God’s love of the Islamic faithful. But we might also identify with Hagar’s complete dependence on God, how God delivered her and her son without bringing anything to him (Justification by Grace). Her life is a story about openness to God (Sanctification).

OR

Jeremiah 20:7-13
The Complementary Version of the First Lesson is drawn from a book of prophecies of a late seventh/early sixth century BC prophet of Judah, dictated to his aid Baruch, from 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, may relate to his being an ancestor of one of David’s high priests, Abiathar, who lost control of the temple and was finally banished. Three sources of the book have been identified: 1) An authentic poetic strand; 2) Biographic prose; and 3) Deuteronomistic redaction during the reign of King Josiah in the seventh century BC. The interplay of these strands suggests that the final Deuteronomistic editors saw Jeremiah’s prophecies as relevant in the new context. In this lesson, as we consider Jeremiah’s fifth personal lament, it is likely we consider something from the authentic poetic strand.

Though tested and mocked, the prophet confesses God’s irresistible power over him (it has “enticed” [pathah] him), such that he cannot but proclaim the word and see his enemies overcome (the Classic View of the Atonement evidences itself here) (vv. 7-9). Though his opponents plot his fall, Jeremiah expresses confidence that the Lord will deliver him and they will be harmed. He uses excerpts from liturgical hymns (like Psalms 6:9-10; 31:13; 109:30; 140:12-13) to express confidence that God protects and delivers the needy/poor [ebyon] (vv. 10-13).

Application: The text is an ideal opportunity to proclaim our total dependence on God and that all we do is in God’s hands (Providence, Justification by Grace through Faith, Sanctification as Spontaneous Activity). We may celebrate these insights, for they give confidence in the tasks that lie ahead.

Romans 6:1b-11
The epistle is a self-introduction by Paul to the church in Rome, probably written between 54 and 58 AD. The lesson is a discussion of dying and rising with Christ, teaching Justification by Grace as Union with Christ. Paul’s insistence that salvation is entirely a gift of God may have led to criticisms that he encouraged sin. He rejects this charge (vv. 1-2). All baptized are said to be baptized into Christ’s death. Consequently, just as Christ was raised, those baptized may walk in the newness of life (vv. 3-5). The old self is crucified, so we are not enslaved to sin. It is not the physical body that is crucified but the sinful self. One who has died is freed from sin and having died with Christ we will live with him (vv. 6-8). Christ having been raised from the dead, he will never die again. Death has no dominion over him. The death he died he died to sin, but the life he lives he lives to God (vv. 9-10). Thus those who believe must consider themselves dead to sin and alive to God in Christ (v. 11).

Application: Two sermon possibilities present themselves. It is possible to address Paul’s concern in the text to refute those who accuse Christians of teaching “cheap grace,” that since we are saved we can do whatever the heck we want. But a proper understanding of baptism puts that to rest, for we have been born again in the sacrament, changed, are people who want to live lives dying to ourselves and sin for the sake of Christ and others (Justification by Grace and Sanctification). Another possibility for developing these themes, more in line with the Theme of the Day, is to focus on how in the midst of the burdens of life two things come easy for Christians — faith and love for one’s neighbor. Christian life is no burden but rather comes easy, for it is a doing of what we are.

Matthew 10:24-39
This gospel’s efforts to address Jewish Christians who were experiencing tensions with the Jewish community (see 24:20) is a theme that receives further treatment in the text’s reporting of Jesus’ instructions to the disciples and his comments on the nature of discipleship. Jesus’ way, it seems, is in tension with some Jewish expectations. Jesus first claims that a disciple is not above a teacher. It is enough that he be like the teacher. If the master of the house is called Beelzebul, the whole household is maligned (vv. 24-25). “Beelzebul” is the prince of demons; but it also means “head of the family.” Some speculate that this allegation suggests that charismatic episodes and exorcisms were transpiring among Jesus’ followers (9:34). The disciples need not fear. All will be disclosed to them (vv. 26-27). This comment is in accord with our observation in last week’s gospel of Matthew’s blurring distinctions between the time of the earthly Jesus and the risen Christ’s exaltation (Matthew 28:16-20). There is nothing to fear since those killing the body cannot kill the soul (v. 28). Two sparrows are sold for a penny, yet none falls to the ground apart from the Father. Even the hairs of the disciples are counted by God. There’s no need to fear, for they are worth [diafero] more than a sparrow (vv. 29-31). (The Greek word for “worth” or “value” shares a root with another Greek term, diageronta, which translates “thing that really matters.” Thus we matter more than a sparrow to God.) Jesus reportedly adds that those who acknowledge/confess [homologeo] Jesus will be acknowledged/confessed before his Father, but not those who deny Jesus (vv. 32-33). Fear of God and fearlessness before others stand firm through Christ’s death and resurrection.

Jesus claims he has not come to bring peace. He quotes Micah 7:6 on coming to set families against each other (vv. 34-36). Whoever loves family more than Jesus is not worthy of him (v. 37). Yet it must be noted that elsewhere in the gospel Matthew has Jesus teach about honoring mother and father (15:4). Jesus next observes that we must take up the cross to be worthy [axios] of him (v. 38). This discourse seems to have an eschatological intention. It conflicts with Jewish expectations about the Messiah being a Prince of Peace (Isaiah 9:6), but it still illustrates the new era Jesus has brought about. With regard to the controversial claim that Jesus sets family members against each other, some scholars contend that conflict in families over Jesus was transpiring with some regularity at the time the gospel was written, so that this verse is just a way of giving Jesus credit for prophesying in advance what was happening (Eduard Schweizer, Good News According to Matthew, p. 251). The lesson concludes with Jesus’ claim that those finding their lives will lose life, and those losing life for his sake will find it (v. 39).

Application: At least two possibilities emerge. We can celebrate Jesus’ comforting words about our worth and value that he protects us now and that the final judgment of our value has already been made (Justification by Grace and Realized Eschatology). However, we are also reminded how this sets us apart from the ways of the world and puts us in tension with the world and its ways; so we are called to a countercultural lifestyle (Sanctification and Social Ethics).