Proper 23 / Pentecost 18 / Ordinary Time 28, Cycle A

THEME OF THE DAY
Celebrations with an awesome God! These texts focus on the ways of God, who defies our expectations but always to the surprising good of his people (Providence and Justification by Grace).

Psalm 106:1-6, 19-23
A song of the story of God’s great deeds; in contrast to Psalm 105, with which it is usually paired, this one is more somber with stress laid on the perversity of the people. The goodness of the Lord and his steadfast love [chesed, also translated as "mercy"] are noted (vv. 1-2). Those who observe justice [keep God's judgment (mishpat)] are said to be blessed [ashere] (v. 3). (For the Hebrew mind, blessedness includes happiness, an English word that can also be used to translate the Hebrew term.) The psalmist prays for a share in Israel’s blessings when it (the chosen nation) is restored, so he may rejoice in its gladness (vv. 4-5). He confesses the iniquity and sin of people and their ancestors (v. 6). The story of the golden calf erected by the Hebrews and how they forgot what God had done in Egypt and at the Red Sea is recounted (vv. 19-22; cf. Exodus 32). They would have been destroyed had not the chosen one [bachir], Moses, stood in the breach before God (v. 23).

Application: The psalm invites serious reflection on our Sin, Justification by Grace, and the joy that accompanies this experience (Sanctification).

OR

Psalm 23
This famed psalm expresses confidence in God the shepherd’s protection, extolling the comfort of Providence. This is a psalm attributed to David, but as we have noted he is not likely the author or even the collector of the psalms attributed to him (Brevard Childs, Introduction to the Old Testament as Scripture, p. 512). Consequently we cannot be sure when this psalm was written. This inability to pin-point the place or time of origin of the psalm indicates that the psalm is properly read as a living voice for the present and not bound to its historical point of origin (Ibid., p. 523).

The image of Yahweh as shepherd [raah] or the faithful as sheep is not unique to this Psalm; see 95:7; 100:3; Ezekiel 34:11-16. The Lord is said to lead us in right paths [magal, a broad path or road]. Reference to the soul [nephesh] here does not entail endorsement of Greek philosophical dualism. Rather this is a mere reference to human vitality (v. 3). As a result of being led in this way, we need fear no evil (v. 4). We have been invited to the Lord’s home to be treated as honored guests (v. 5). Surrounded by goodness [tob] and mercy [chesed, also translated "kindness"], the psalmist pledges regular worship in the temple (v. 6). This is a psalm about gratitude to God. The believer is pursued not by enemies, but by God’s love/mercy.

Application: Sermons on God leading us as our shepherd are of course appropriate (Providence, Justification by Grace, and Sanctification). But we could focus on the comments pertaining to verse 5, noting how the psalm implies our status as honored guests of God (Justification by Grace).

Exodus 32:1-14
Again we read from the book of liberation of the Israelites from Egyptian bondage. It is good to be reminded that the book is a compilation of three distinct oral traditions. The lesson is a story of Israel’s breaking the covenant and Yahweh’s forgiveness. It seems likely to be the work of the ninth/tenth-century BC oral tradition called J for its use of the name Jahweh/Yahweh when speaking of God.

The account begins with a report of the people gathering around Moses during Moses’ delay on Mount Sinai and seeking to have him make gods for them, as it was not clear what had become of Moses (v. 1). Aaron has the people bring all their golden earrings to him (vv. 2-3). He molds the gold into the image of a calf, proclaiming it to be gods who delivered Israel (v. 4). The calf or young bull was a symbol of fertility in the nature-religions of the ancient Near East. He builds an altar and proclaims a festival of dedication where sacrifices are performed. The people’s reveling [making merry] might have sexual connotations (vv. 5-6). Yahweh directs Moses to return, instructing him about the people’s idolatry (vv. 7-8). He speaks of their being stiff-necked (v. 9). Yahweh further directs Moses to leave him, so his wrath might consume Israel (v. 10). Moses begs for mercy, reminding Yahweh of his good works of deliverance on their behalf. He invokes God’s promises to the ancestors (vv. 11-13). The Lord changes his mind/purpose and does not punish (v. 14).

Application: This text afford opportunities to indict our faithlessness and spiritual whoredom, our efforts to harmonize God with our experience and expectations (Sin), but also to comfort with an appreciation of the compassion of our awesome (Transcendent) God (Justification by Grace and Providence).

OR

Isaiah 25:1-9
The two or three distinct written traditions which comprise the book have been reviewed and are well known. This lesson is the work of the historical prophet, who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian empire. The text is a psalm of thanksgiving (employing the Hebraic literary technique of parallelism, repeating the same point in consecutive lines though with different words), followed by an eschatological section.

The prophet proclaims that Yahweh is his God and that he will exalt and praise his name for the wonderful things done, executing plans formed long ago (v.1). Yahweh is said to have made the city (which one spoken of is uncertain) a heap, never to be rebuilt (v. 2). Thus strong peoples glorify him, and cities of ruthless nations fear the Lord (v. 3). Yahweh is said to have been a refuge [machseh] for the poor [dal], stilling the songs of the ruthless (vv. 4-5). On the mountain of the Lord (the highest and oldest place in Jerusalem) it is said that Yahweh will make a feast [mishteh] for all (v. 6). And on that mountain the sheet spread over all nations will be destroyed. Death will be swallowed up forever (v. 7). Every tear will be wiped away and the disgrace of Yahweh/Elohim‘s people will be taken away, for Yahweh speaks (v. 8). It will be said on this day that we have waited for God who might save us (v. 9). This may be interpreted as a messianic expectation.

Application: This Complementary Version of the First Lesson invites sermons on the better times that lie ahead and the promise of overcoming death (Eschatology). Also God’s love (Justification by Grace) and his concern for the poor (Social Ethics) are viable directions for a sermon on this text.

Philippians 4:1-9
The lesson is part of a letter written by Paul while a prisoner to Christians in a province of Macedonia (present-day Greece). There is some debate about whether the epistle in its present form might be a combination of three separate letters. The apostle is concerned with urging persistence in faith in face of opposition. The epistle is also a kind of last will and testament by Paul, offering the church a witness on living faithfully even when he is no longer present. This lesson is a final appeal urging rejoicing, harmony, and prayer. Paul begins by exhorting the beloved to stand firm in the Lord (v. 1). He proceeds to urge that two women in the church, Eudoia and Synthyche, who had been bickering resolve their dispute (v. 2). A number of women seem to have been in leadership positions in churches related to Paul’s ministry (Romans 16:3-4, 6; 1 Corinthians 16:19; Philemon 2). Paul asks his “loyal companion” (some leader of the church in Philippi, perhaps named Syzgus, a name resembling the Greek word for “companion”) to help the women. Together with Clement all of them have labored with Paul in the work of the gospel, and their names must be in the book of life (v. 3). He then calls for rejoicing [chairo] in the Lord (v. 4). This is a recurring theme in the epistle (1:18; 2:28; 3:1; 4:10).

Paul further urges the church to be known for gentleness, for the Lord is near (v. 5; Psalm 119:51). There is no need to worry about anything, but in prayer and supplication with thanksgiving it is good to let God know their requests (v. 6). The apostle then offers the benediction (a blessing of peace surpassing all understanding) (v. 7). Speaking to the recipients of the epistle, whom he terms “brothers” [adelphoi], Paul urges them to reflect on all that is good and worthy of praise and to continue doing things they have learned and received, for God will be with them (vv. 8-9).

Application: This text provides occasion to proclaim a life of rejoicing for what God has done, thereby facilitating attention to the importance of prayer and harmony among the faithful (Sanctification). Attention could also be given to the importance of the role of women in the early church and today (Social Ethics and Church).

Matthew 22:1-14
We read again from the most Jewish-oriented of the gospels, an anonymous work based on oral traditions about Jesus (though traditionally attributed to Matthew, one of Jesus’ disciples [9:9]). The text recounts the parable of the marriage feast. Although much of the parable appears in Luke (14:15-24), verses 11-14 have no parallels in any of the other gospels.

The text begins with Jesus still teaching in parables in Jerusalem during Holy Week (v. 1). He introduces the relationship between the kingdom of heaven and a king who gave a wedding banquet for his son (v. 2). The phrase “kingdom of heaven” [basileia tov ouranos] is more dominant in Matthew. In this way this Jewish Christian author could avoid naming God. Jesus reportedly claimed that the king sends his slaves to call [kaleo, translated "invited" literally means "called"] those who had been invited to the banquet but would not come (v. 3). These slaves probably represent Hebraic prophets. The slaves are sent again to tell those who had been invited that the food had been prepared, but the guests make light of it, each going to their own businesses or killing the slaves (vv. 4-6). This second action by the slaves probably represents the reaction to Christian apostles.

Enraged, the king sends his troops to destroy and burn their city (v. 7). The king instructs his slaves that since the wedding is ready and those invited/called were not worthy, these slaves are to go into the streets and invite everyone (vv. 8-9). The slaves proceed and find enough guests (good and bad) to fill the wedding hall (v. 10). Some New Testament scholars think that what follows to the end of the lesson was a distinct parable added by the writer of Matthew (Eduard Schweizer, The Good News According to Matthew, pp. 416-417). These additional verses commence with the king coming to see the guests and noting that one man was not wearing a wedding robe. The king asks the man how he had gotten into the hall not properly attired (vv. 11-12). The king then tells the attendants to bind the guest and throw him out in darkness where there will be weeping and gnashing of teeth (v. 13). (This is a phrase used on a number of occasions in Matthew’s gospel [8:12; 13:42; 24:51; 25:30] to evoke horror and fear of God’s final judgment.) For many are called but few are chosen (v. 14; cf. 7:13-14). The last verse may be a warning against self-righteous arrogance by Christians.

Application: Sermons on this lesson can proclaim the joy of Christ’s relationship with us (that it is like a marriage, as per the concept of Justification by Grace construed as Union with Christ in a marriage). Attention to Sanctification is also entailed by such an approach, since it is in celebration with the union with Christ that spontaneous joy emerges. The text also reminds us that we do not deserve involvement in the marriage ceremony, in consequence of our lives or position, but are truly not worthy of the invitation, and yet we still need to be properly prepared — clothed in right manner with the robes/righteousness of Christ (Sin and Repentance). There is also an eschatological dimension to the text which can be introduced, an awareness that God’s final judgment is in the background and so we need to be prepared. (Also recall, though, given Matthew’s Jewish roots, that the ancient Hebrew term for “judgment,” mishpat, may connote a sense of comfort, not just terror.)

THEME OF THE DAY
Making sure God is correctly known and gets the credit he deserves. The themes of this Sunday are centered on God (his transcendence and sovereignty [Providence]) with an awareness of how he uses his power to save and/or protect us (Justification by Grace and Social Ethics).

Psalm 99
This is a hymn celebrating God’s kingship, one of the so-called Enthronement Psalms. All peoples are to tremble at God’s enthronement on the cherubim [kerubim]. This likely refers to the Lord’s invisible abode on the cherubims (carvings of winged-like creatures) on the Ark of the Covenant. This is clear testimony to his exaltation over all peoples (vv. 1-3). He is said to be a lover of justice, who has established fairness [mesharim, properly translated "uprightness"] and justice [mishpat, also translated "judgment" ] (v. 4). (It is good to remind ourselves again that that Hebrew term mishpat may connote a sense of comfort to the faithful, not just the threat of punishment. This would link with the subsequent testimony to the Lord’s forgiving nature, and the fact that Yahweh is said to seek fairness in Jacob [in Israel] might suggest the validity of understanding his judgments as pertaining to social interactions [justice].) The Lord’s holiness [qadosh] and faithfulness to his people are next extolled, as his prophets, communication with them, forgiveness [nasa, to "lift up or lift away"], and punishment of wrongdoings are remembered (vv. 5-8). The Lord is said to be a forgiving God. Finally the praise of God is exhorted (v. 9).

Application: A sermon on this text provides an occasion to make clear that God’s kingly rule includes compassion/love (Justification by Grace) and may include a Social Ethical dimension (concern with justice). Both of these themes include attention to the doctrine of Providence.

OR

Psalm 96:1-9 (10-13)
This is another Enthronement Psalm celebrating God’s kingship while speaking of him as Yahweh. Along with psalms 47, 93, 95, 97-99, this may be an enthronement psalm originally used on a festival occasion when God was declared to be a king. Much of the psalm reflects the Hebraic poetic style of parallelism (in which rather than rhyming lines, successive lines of the poem repeat the same idea in different words, the succeeding line intensifying the previous one). This song is said to be a new one, sung by all the earth and so by all nations (v. 1). After exhortations to praise God (vv. 2-3), the Lord is extolled as a powerful Creator above all the gods, who are but idols [elil] (vv. 4-6). We are called to ascribe all the glory [kabod, also translated "honor"] due God (vv. 7-8). All the nations and the universe join this praise (vv. 7-13). Yahweh is said to come to judge the world with righteousness [tsedq] and truth/steadfastness [emeth] (v. 13). Although in its original Hebraic context this could connote legal, judgmental actions on the Lord’s part or a legalism, most Old Testament scholars note that this attribute of God is not in any way punitive but more about relationship. Indeed, it has to do with God’s loyalty to his covenant in saving us, and even at times later in the Old Testament era the righteousness of God construed as something bestowed on the faithful (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff) in a manner not unlike Paul teaches happens to Christians in Christ (Romans 3:21-26). This point along with the reference in verse 13 to the Lord coming and the reference in verse 1 to singing a “new song” could also be interpreted as pointing to Christ.

Application: Sermons on this text might generally focus on God’s righteousness as explained above (Justification by Grace) and/or on how this warrants praise from all the nations. Or we might more specifically stress how this is a new song which only happens in Christ (Christology and Atonement).

Exodus 33:12-23
Again we read from the book of liberation of the Israelites from Egyptian bondage. It is good to be reminded that the book is a compilation of three distinct oral traditions. The lesson is a report of Moses’ intercession and preparation for a renewal of the Lord’s covenant with Israel as they prepare to leave Mount Sinai to journey to the Promised Land. It is likely the work of the ninth/tenth-century BC oral tradition called J for its use of the name Jahweh/Yahweh when speaking of God.

The lesson begins with Moses asking Yahweh regarding whom he would send with him to the Promised Land. Moses expresses satisfaction in having found favor in God’s sight [ayin, literally "eye"] (v. 12). Moses asks to know the Lord’s way so he might know him and find favor in his sight. Moses would have Yahweh know that Israel is his people (v. 13). The Lord promises his presence [panim, also translated as "face"] and pledges to give Moses rest (v. 14). This may refer to the promise of Yahweh’s presence in the Ark of the Covenant.

Moses adds that if Yahweh were not to go with the people it would be better to allow them to remain at Mount Sinai, for then the people would not know that Moses had found favor with the Lord. It is this favor [chen, or grace] that makes Israel distinct (vv. 15-16). Yahweh consents to do all that Moses has requested, for he has found favor in the Lord’s sight (v. 17). Moses requests that the Lord would show him his glory. Yahweh consents, making his goodness [tub] pass before Moses, even proclaiming his name Yahweh (tantamount to knowing the character and identity of God) and promising to be gracious and to show mercy on those to whom he will show mercy (vv. 18-19). However, Yahweh adds, it will not be possible for Moses to see his face [panim], for no one can see his face and live (v. 20). But Yahweh says that there is a place near him and Moses is to stand there on a rock while Yahweh passes by, and he would cover Moses as he passes by, so Moses only sees the Lord’s back and not his face (vv. 21-23).

Application: This lesson offers an opportunity to proclaim Lord’s transcendence, but that he cannot be known apart from a mediator (Christ and Christology) as the good and merciful God that he is (Justification by Grace).

OR

Isaiah 45:1-7
The book is actually the product of two or three distinct literary traditions. The first 39 chapters are the work of the historical prophet who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian empire. Chapters 40-66 emerged in the later period immediately before the fall of Babylon (in 539 BC). A hypothesized third section (chapters 56-66) may have been written by Second Isaiah (author of the chapters from 40 on) or by one of his disciples in view of close stylistic similarities to chapters 40-55. But the last eleven chapters begin at the conclusion of the Babylonian captivity and are likely written after the restoration of the exiled in Judah, expressing some disappointment about what has transpired since the exiles’ return. Our lesson emerges in the period while the exiles were still in Babylon. It is part of the prophetic charge to Cyrus, the sixth-century BC Persian emperor who would conquer Babylon and set the captives free. He is the only non-Israelite referred in the Old Testament as Messiah.

Yahweh says to his anointed [mashiach, or Messiah] Cyrus to subdue nations before him and strip kings of their robes, and the gates will not be closed (v. 1). Yahweh promises to go before Cyrus, leveling the mountains, breaking the doors and bronze, cutting through bars of iron (v. 2). He will receive the treasures of darkness and riches hidden in secret places, so that he might know it is Yahweh who calls [qara] him (v. 3). He has been called for the sake of Jacob and Israel the chosen of Yahweh. Cyrus is called by his name (v. 4). Yahweh proclaims that there is no other god besides him, and Cyrus is called that all may know that Yahweh is Lord (vv. 5-6). He forms light [or] and creates darkness [chosek], making peace [shalom] and creating evil [ra] (v. 7). We should be reminded that for the ancient Hebrews, peace was not merely the absence of conflict but designates a state in which things were balanced out, where the claims of a society are satisfied, for justice governs (Gerhard Von Rad, Old Testament Theology, Vol. 1, p. 372).

Application: The Complementary First Lesson also testifies to a transcendent God who works both good and evil, who can even use an unbeliever to achieve his good aims (Providence). God’s role in making peace has Social Ethical implications (see above), which might be explained in a sermon. Identifying Cyrus the unbeliever with the Messiah opens the way to explaining the concept of the cosmic Christ (his presence in all of God’s works) in a sermon.

1 Thessalonians 1:1-10
The book is likely an authentic letter by Paul, written in the early 50s to a church of mostly Gentiles in a Greek city threatened by social pressures and some persecution to return to the values of secular culture. The lesson is basically Paul’s salutation and thanksgiving. Paul is joined by Silvanus (Silas) and Timothy in addressing the Thessalonians, offering grace and peace (conventional Greek and Hebrew greetings) in the Father and Christ (v. 1). Thanks are given for the Thessalonians and they are mentioned in their prayers, constantly remembering before the Father their work of faith and labor of love and steadfastness of hope (vv. 2-3). He claims that the beloved Thessalonians have been loved by God, elect [ekloge], for the gospel came to them not in word only but also in the power [dunamis] of the Holy Spirit. (Israel’s privileges have been transferred to the church.) They know the kind of people Paul and his colleagues have proven to be (vv. 4-5). The Thessalonians are reported to have become imitators [mimetai] of Paul and the Lord, for in spite of persecution they received the word with joy inspired by the Holy Spirit (v. 6; Acts 17:5-9 refers to the persecution of the first Thessalonian Christians). Thus they have become an example to all the believers in Macedonia and Achaia [the rest of Greece] (v. 7). The word of the Lord is said to have sounded forth not just in these regions but in every place that the faith of the Thessalonians is known (v. 8). People in these regions report the excellent welcome Paul and his disciples had among them and how they turned from idols to serve God and wait for his Son to return from heaven — the one risen by God from the dead to rescue us from the coming wrath of God (vv. 9-10). This reference to Christ’s imminent return is a theme that appears elsewhere in the epistle (4:13ff).

Application: The text opens the way for sermons aiming to help parishioners realize that any good they do is a work of God’s grace. Sanctification (construed in terms of the spontaneity of good works) should be the focus. But in making this point, Justification by Grace, the Holy Spirit, and Predestination must also receive attention. Realized Eschatology might be introduced in order to communicate the urgency of the moment, for with a sense of Christ’s imminent presence good works will more likely flow spontaneously.

Matthew 22:15-22
We read again from the most Jewish-oriented of the gospels, an anonymous work based on oral traditions about Jesus (though traditionally attributed to Matthew, one of Jesus’ disciples [9:9]). The lesson concerns Jesus’ response to whether taxes should be paid to Caesar. The text has close parallels in Mark (12:13-17) and Luke (20:20-36). The Pharisees try to entrap Jesus, and so they send their disciples and some Herodians (supporters of Herod) to Jesus to question him about whether it is lawful to pay taxes to the emperor. Jesus is said by them to be a sincere teacher seeking the way of God and not regarding people with partiality (vv. 15-17). The aim of this question was either to discredit Jesus in the eyes of nationalistic parties if he advocated paying taxes or to sow seeds for suspicions of his disloyalty to the Roman empire should he advocate not paying them. Aware of the illicit aims of those posing this question, Jesus calls them hypocrites and asks why they put him to the test (v. 18). Taking a coin he asks whose head is on it, and the critics respond it is the emperor (vv. 19-21a). Jesus then claims to give to the emperor the things that are the emperor’s and to God the things that are God’s (v. 21b). When his critics hear this they are amazed and leave him (v. 22).

Application: This lesson opens the way to sermons that can help parishioners appreciate that the separation of church and state can be good for the practice of the Christian life (Sanctification) and also contribute to the health of our political life, as we recognize that the political realm is not of no interest to our Lord, for he took a political position (the need to pay taxes) in this political dialogue (Social Ethics).

THEME OF THE DAY
It’s what God does, not what we do, that counts! Sermons on these texts will focus on our sin, but only insofar as that makes clearer the texts’ real agenda of how God (through grace and the Holy Spirit) works all good in us (Justification by Grace and Sanctification). These themes nicely relate to the insights of the Reformation, which may be celebrated this week.

Psalm 90:1-6, 13-17
This psalm is a prayer of deliverance from national adversity, in the genre of a group lament. It is traditionally attributed to Moses (the only psalm so designated), but does not likely trace its origins to him. The psalm begins with a hymn-like introduction declaring God’s eternity and the transience of human life. In God’s time a thousand years are said to be like an evening, a brief period of the night (a watch) [layil]. Our lives are swept away like a dream. But God is said to be our dwelling place [maon, or "habitation"] (vv. 1-6). The actual prayer for deliverance follows, asking that God would satisfy us with his mercy [chesed, also translated "kindness" and "loving kindness"], make the people glad/rejoicing [sameach] as many days as he afflicted them, and establish/form [kun] the work of their hands (vv. 13-17).

Application: Several sermon topics are suggested by this psalm. Preachers might focus on God’s compassion/mercy (Justification by Grace), Providence and God’s use of suffering to make good through us, as well as on eternity as the reality in which all events are simultaneous (God and Eschatology).

OR

Psalm 1
A Wisdom psalm (a song conveying practical knowledge of the laws of life), which contrasts the fate of the righteous and the wicked. Along with Psalm 2, it was probably added to this collection of psalms late in the editorial process of the book, in order to provide the book with an introduction from the theme of the psalm. Our lesson begins with a hymn-like introduction contending that those who avoid sin are happy, delighting in the law [torah] of Yahweh and meditating on it (vv. 1-2). They are like trees planted in water, which yield fruit. They prosper in all they do (v. 3). It is good to be reminded at this point that for the Jewish faith the law is not considered a judgmental, condemnatory decree, but is deemed as instruction or a guide to life (Leo Trepp, Judaism: Development and Life, p. 2). The wicked are said to be like chaff that the wind drives away. They will not stand in the judgment (vv. 4-5). Yahweh watches over the way of the righteous [tsaddiq], but the wicked will perish (v. 6). It is important at this point to be reminded that for the ancient Hebrews righteousness is not so much a demand for morality as the expectation of being in right relation with God (Gerhard von Rad, Old Testament Theology, Vol. 1, p. 371).

Application: The psalm provides preachers with an opportunity to reflect on the nature of true happiness, delighting in the Torah and then making clear that the Torah for Hebrews is not a demanding law but a way of describing God’s teaching. Adherence to the ways of God makes us happy (Sanctification). But of course first we must become righteous, and even the Hebraic faith agrees that that only happens because of God’s work in restoring our relationship, as per Psalm 23:3 and 90:17 (Justification by Grace).

Deuteronomy 34:1-12
This book is the product of writings that emerged during the sweeping religious reform under King Josiah in the late seventh century BC. This literary strand also influenced the histories of the books of Joshua, Judges, 1 and 2 Samuel, as well as 1 and 2 Kings. The basic theme of this piece of literature is evidenced by the meaning of its title (“Second Law”). Portrayed in the form of Moses’ farewell address, it is the reaffirmation of the covenant between God and Israel.

Our lesson is the account of the death of Moses. It appears to resume the story from the end of Numbers 36. Leaving the plains of Moab (east of the Salt Sea) north to Mount Nebo (located in the Transjordan region, east of Jericho) to the top of Pisgah (a peak in that mountain range), Yahweh shows Moses the whole land — Gilead, Naphtali, Ephriam, Manasseh, Judah, the Negeb, and the Jericho valley (vv. 1-3). References to the two mountains on which Moses is said to have died may indicate that the editor of Deuteronomy has woven together two distinct oral traditions regarding Moses’ death. All these regions, Yahweh claims, were promised to the patriarchs (v. 4a). But Moses is only permitted to see the land and not cross into it (v. 4b). Moses the servant of the Lord then died, at Yahweh’s command (v. 5). He was buried in a valley in Moab, but no one knows his burial place (v. 6). He was 120 when he died and still vigorous (v. 7).

The Israelites mourn in the plains of Moab for thirty days (v. 8). Joshua the son of Nun is full of the spirit of wisdom, because Moses had laid hands on him, and the Israelites obey him as the Lord had commanded Moses (v. 9). Never since has a prophet arisen like Moses, whom Yahweh knew face-to-face (intimately) (v. 10). He was unequaled for all the signs and wonders that the Lord sent him to perform (vv. 11-12; cf. Numbers 12:6-8).

Application: The story of Moses’ death, the giver of the law, is a reminder that the law of God does not have the final word. The law is overcome by God’s underserved gift (Justification by Grace).

OR

Leviticus 19:1-2, 15-18
Like all of the first four of the books of the Bible, this book is likely the product of three distinct oral traditions. It is primarily dependent on the so-called P source, the work of temple priests dating from the sixth century BC. The book is mostly of worship. Its English title, derived from Greek and Latin versions of the Hebrew Bible, refers to Levitical priests. Though relying on earlier oral traditions, there is independent material in the book, the so-called holiness code, a purported speech by Moses outlining a vision for life as a holy people separated for divine service in the world. The lesson is drawn from this section. It begins with Yahweh speaking to Moses that the people of Israel are to be holy since Yahweh/Elohim is holy [qadosh] (vv. 1-2). After a number of strictures on idolatry, theft, mandates to revere parents, and how to perform sacrifices as well as how to harvest (vv. 3-14), it is commanded that unjust judgments not be rendered against the poor in favor of the great, that justice [mishpat, literally "judgment"] must be rendered, that slander be avoided, as well as standing still [amad] against the blood of one’s neighbor [presumably one must not remain passive in defending one's neighbor], hatred of kin, or taking vengeance against anyone. We are to love [aheb] our neighbors as ourselves (vv. 15-18; cf. Mark 12:31).

Application: This Complementary First Lesson affords opportunity to make clear that the Golden Rule is found in the Old Testament. Thus, points made in the Gospel Lesson about our inability to fulfill the law on our own (Sin) and our dependence on God to achieve this, as per the Psalms of the Day above (Justification by Grace), are appropriate. Also see the comments about the nature of the law in Judaism in the analysis of Psalm 1.

1 Thessalonians 2:1-8
The book is likely an authentic letter by Paul, written to a church of mostly Gentiles in a Greek city threatened by social pressures and some persecution to return to the values of secular culture. The book may contain fragments of several letters. This lesson is part of Paul’s description of his life and work in Thessalonica. This was in response to the claims of his critics that he had practiced heresy, immorality, trickery, and greed. Using language of philosophers of his day, Paul effectively presents himself as an ideal philosopher. He begins by noting that the Thessalonians know that his coming to them was in vain (v. 1). Though suffering at Philippi, he had the courage in God to declare the gospel to them in spite of opposition (v. 2). He insists that his appeal does not spring from impure motives, but that he has been entrusted by God to speak not to please [aresko] mortals but to please God who tests the hearts (vv. 3-4; cf. Proverbs 17:3). Pleasing God is a fundamental moral criterion for the apostle (4:1). Paul claims that God is his witness that he never came with flattery or with a pretext for greed, nor did he seek praise (vv. 5-6). He does concede that he might have made demands as an apostle [apostolos] of Christ, but always in a gentle way like a nurse [trophos] cares for children (v. 7). This is the only biblical reference by Paul to his apostleship. He concludes by noting how he deeply cares for the Thessalonians and is determined to share the gospel [euaggelion] and himself with them, for they are very dear to him (v. 8).

Application: Several possibilities for sermons emerge. One might preach on ministry (and Christian life [Sanctification]) as being like a caring nurse with children. Or these points could be made in order to condemn our sin, and help us make clear that we need this chiding to hear the gospel of Justification by Grace (see Applications of the Psalms of the Day and First Lessons, above).

Matthew 22:34-46
We have previously noted that this gospel is an anonymous work based on oral traditions about Jesus (though traditionally attributed to Matthew, one of Jesus’ disciples [9:9]). The book may well have been written in the last third of the first century in Antioch, for its Bishop Ignatius seems to quote it as early as 110 AD. That it is written in Greek seems to rule out the disciple as its author. This lesson reports Jesus’ dialogue with the Pharisees about the Great Commandment and David’s son. Matthew’s version most closely parallels Luke’s (10:25-28, 41-44), and there are some parallels with Mark’s version (12:28-37) as well.

The lesson begins when after the Pharisees having heard that Jesus had silenced the Sadducees [regarding the resurrection] (vv. 22-33), they gathered together and a lawyer among them raises a question to test Jesus regarding what the greatest commandment [entole] is (vv. 34-36). He cites Deuteronomy 6:5, that we are to love [agapao] the Lord God with all our heart, soul, and mind (vv. 37-38). But he adds that a second commandment like it is to love one’s neighbor as oneself (Leviticus 19:18) (v. 39). On these commandments, Jesus adds, hang all the law and the prophets (v. 40). It seems that for Matthew’s Jesus the law is merely a set of suggestions for applying in life the principle of love. While the Pharisees were gathered, Jesus asks them a question of what they think of the Messiah, whose son he is (vv. 41-42a). The Pharisees say that the Messiah is son of David (v. 42b). Then Jesus asks how it is that David by the Spirit calls the son lord [kurios], citing Psalm 110:1 (vv. 43-44). Only by the Spirit is the confession of faith that saves possible. Jesus proceeds to ask how David could logically call the Lord his son (reiterating the miraculous character of this confession). The Pharisees fail to respond and from then on dare not ask further questions (vv. 45-46).

Application: Sermons on this text will proclaim our inability to fulfill the law and the Great Commandment on our own (Sin), but that the Holy Spirit forgives us and inspires us to do spontaneously what God demands (Justification by Grace and Sanctification).

THEME OF THE DAY
Freedom! The texts and the festival invite consideration of our freedom from the law (Sin, Justification by Grace, and Sanctification as Spontaneous Good Works).

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. We do know that this is the psalm (especially v. 1) that inspired Martin Luther’s famed hymn “A Mighty Fortress.”

God is said to be our refuge and strength, a present help 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. 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. Reference to Selah after verse 3 probably is a direction to insert an instrumental interlude at that point in the psalm. The establishment of God’s kingdom will bring peace (vv. 8-9). We are urged to be still and know that the Lord is God (v. 10). 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 (Justification by Grace). Opportunities are also provided to consider the atonement (the Classic View, whereby Christ and God defeat the forces of evil).

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

The lesson prophesies that the Lord will establish a New Covenant [berith], replacing the one given on Mount Sinai that had been broken (vv. 31-32). The New Covenant will involve putting the law in the hearts [leb] of people and renewing Israel’s status as God’s people (v. 33). All will know him and the people’s sin will be forgiven [salach, or sent away], for God will remember [zakar] their sin no more (v. 34; cf. Ezekiel 11:19).

Application: Sermons on this text do well to proclaim the good news in the midst of the chaos and strains of modern life (Sin) that we are affirmed, for God has sent away our sin (Justification by Grace), along with an awareness that he unites us to him, so we become people who just cannot help but spontaneously do God’s thing (Sanctification as Spontaneous Good Works).

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

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

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

Application: The text affords another opportunity to proclaim that we have been affirmed by God (Justification by Grace) and also have been changed (Sanctification as Spontaneous Good Works). Another possibility might be to address the controversy of what the righteousness of God means (see the second paragraph of the interpretation of the text above).

John 8:31-36
John is the last gospel to be written, probably not until late in the first century in a sophisticated literary style (and so not likely the work of the apostle John), perhaps written for a Jewish Christian community actually expelled from the synagogue and consequently particularly concerned to assert Jesus’ divinity, that he was Son of God (20:31). In the first post-biblical church history text, Eusebius of Caesarea claimed that John had perceived the external facts made plain in the gospel and been inspired by friends and the Spirit to compose a spiritual gospel (Nicene and Post-Nicene Fathers, Vol. 2/1, p. 261).

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

Application: With this lesson preachers can remind us of our bondage to sin, focusing on freedom (Sanctification as Spontaneous Good Works) with a reference to Justification as Intimate Union. The implications of this freedom for Social Ethics might also be explored.

THEME OF THE DAY
This is inspired by the saints and the love of God. The festival and the assigned texts focus on the Christian life (Sanctification), with an appreciation that this does not happen apart from God’s work on us (Justification by Grace). There are also eschatological elements/themes to be explored in relation to these themes.

Psalm 34:1-10, 22
This lesson is a thanksgiving for deliverance from trouble, traditionally attributed to David when feigning madness before Abimelech, whom he ultimately overcame. (In the actual event reported in 1 Samuel 21:10-15, David tricks Achish, King of Gath.) We have previously noted that 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 about the help we can count on from God in the midst of our troubles. The psalm is acrostic, with the first letter of each line following consecutively the order of the Hebrew alphabet.

The lesson begins with a brief hymn of praise, referring to blessing [barak] Yahweh at all times (vv. 1-3). The psalmist claims to have sought the Lord and been delivered (vv. 4, 6). Yahweh’s angel [malak, referring both to a messenger and to Yahweh's power] camps around all who fear [yare, referring to obedience and proper relationship with God] him (v. 7). We are told to taste and see that Yahweh is good [tob], and those who take refuge in him are blessed/happy [ashere] and are never in want (vv. 8-10). The style here is typical of teachers of Hebraic wisdom (Psalms 1 and 37). The Lord is said to redeem [padah, which also means "free"] the life of his servants not condemning those who take refuge in him (v. 22).

Application: Sermons on this song might depict the Christian life (Sanctification) as taking refuge in God. These saints are never in want and are blessed (which entails their happiness). The character of happiness in Old Testament times, reflecting on how we might find happiness today in holiness and right relation with Christ, could receive further attention.

Revelation 7:9-17
The lesson is taken from an apochryphal book of the late first century expressing hope for salvation after a world-ending new creation. Although parts of the book may predate the fall of Jerusalem, it is likely that it achieved its present form during the reign of Emperor Domitian between 81 and 96 AD. Christians were being persecuted for refusing to address him as lord and god. Though the tradition ascribes the authorship to John (1:1, 4, 9; 22:8), it is by no means clear that the author is one of the disciples. However, the book’s Semitic Greek style does suggest its author was Jewish. It relies heavily on eschatological images of the book of Daniel and other Old Testament texts (see 1:7, 12, 16; cf. Daniel 7:3; 10:5-9). This lesson is a vision of the multitude of the redeemed, transpiring between the opening of the sixth and seventh seals (opened by the lamb [presumably Christ] in 6:1).

The multitude of every nation is said to stand before the lamb robed in white (symbolizing righteousness and victory). They carry palm branches (also symbolizing victory) (v. 9). A praise psalm is offered regarding salvation belonging to God and Christ (v. 10). Angels stands around the throne of God and also around elders and four living creatures. They worship God, singing a sevenfold ascription to God (vv. 11-12). In dialogue with an elder, John learns that those robed in white are those who have weathered persecution and been washed in Christ’s sacrifice (vv. 13-14). Those who endured persecution (probably a period of distress prior to the end times) have a favored position, standing before the throne of God. They worship him day and night, receiving shelter (v. 17). They will also hunger and thirst no more, enjoying comfort from the heat (Isaiah 49:10; Psalm 121:6) (v. 16). The lamb at the center of the throne will be the shepherd of those who suffered. He will guide them and God will wipe away their tears (v. 17).

Application: This text invites sermons that teach and proclaim the vision of the end time and its relevance for everyday life (Eschatology, Sanctification, and Social Ethics).

1 John 3:1-3
The lesson is found in a treatise or sermon by an unknown teacher in the Johannine tradition, probably aiming to clarify the proper interpretation of the gospel of John. Unlike the gospel, this early second-century work was not concerned to address the relation of Christian faith and Jewish traditions, but it is concerned like the gospel with the proper testimony about Jesus in the Christian tradition. The book addresses segments of the Johannine community that have broken away (2:19; 4:1; 2 John 7). The dispute was over Gnostic or Docetic doubts about whether Jesus was truly a human being and whether his death on the cross was a sacrifice for sin (1:1-3, 7; 2:2; 3:16; 4:2, 10; 5:5).

This lesson is a discussion of how loving relations are expressed in right conduct. The author advises that the Father has given us much love [agape] and that we should be called children [teknon] of God. The world does not know the faithful, for it does not know him (v. 1). He further proclaims that we are God’s children now; what we become has not yet been revealed. When Christ is revealed we will be like him (v. 2). All who have this hope in him purify themselves, just as he is pure [hagnizo] (v. 3).

Application: Sermons on the lesson might clarify and proclaim that by God’s grace we have been made saints and then describe what it might look like (what lies ahead when Christ comes again). Justification, Sanctification, and Eschatology are the highlighted themes.

Matthew 5:1-12
We have previously noted that this gospel is an anonymous work based on oral traditions about Jesus (though traditionally attributed to Matthew, one of Jesus’ disciples [9:9]). The book may well have been written in the last third of the first century in Antioch, for its Bishop Ignatius seems to quote it as early as 110 AD. That it is written in Greek seems to rule out the disciple as its author. This lesson reports Jesus’ teaching of the Beatitudes from his Sermon on the Mount, which is only also taught in Luke (6:17-23). The sermon itself proclaims God’s favor of those who aspire to live under his rule. It is so named because in it Jesus names various characteristics that contribute to or characterize the faithful’s blessedness (happiness). These are not conditions for receiving blessings but depict the eschatological age which is dawning (Eduard Schweizer, The Good News According To Matthew, p. 88).

The lesson begins with Jesus going up to the mountain, and after sitting down with his disciples he teaches them (vv. 1-2). Being seated was the usual position of Jewish rabbis while teaching. The poor in spirit (those with a deep sense of spiritual poverty) are said to be blessed [makarios, happy], for theirs is the kingdom of God (v. 3). Likewise, blessed are those who mourn as they will receive comfort, those who are meek for they will inherit the earth, and those who hunger and thirst for righteousness for they will be filled (vv. 4-6). Also blessed are: 1) the merciful, receiving mercy (v. 7); 2) the pure in heart (those with single-minded sincerity), for they will see God (v. 8); 3) the peacemakers called children of God (v. 9); and 4) the persecuted, for there is God’s kingdom (v. 10). One with a pure heart seems to refer to a person not embarked on a course of evil and not seeking to deceive his neighbor (Eduard Schweizer, The Good News According to Matthew, p. 93). Jesus adds that we are blessed by people who revile and persecute us (v. 11). Then we are told to be glad for our reward is great in heaven, for in the same way Christians are now persecuted this happened to the prophets before the church (v. 12).

Application: A sermon on this gospel can clarify what the Beatitudes are (see last sentence of the first paragraph above). This is also an opportunity to clarify what saintliness is, the balance between extremes (Sanctification).