Proper 26 / Pentecost 21 / Ordinary Time 31, Cycle A

THEME OF THE DAY
The marvelous things God’s word does. The texts permit us to focus on what God does (Providence and Justification by Grace) and how that changes us and our world (Sanctification and Social Ethics). Some of these themes permit attention to the celebration of All Saints Day commemorated just the previous day.

Psalm 107:1-7
This psalm is a group thanksgiving for pilgrims who have come to Jerusalem for a festival. God is first praised for his love (v. 1). The redeemed [gaal] of the Lord should concur, for they were gathered from north, south, east, and west (vv. 2-3). Reference is made here to the Babylonian exiles. Then groups of verses follow offering thanks for deliverance from various dangers. Verses 4-9 are thanks for deliverance for those who traveled across the desert. In their hunger and thirst (v. 5), those traveling in the desert cried out to Yahweh, and he delivered [natsal] them (v. 6).

Application: With this song, preachers have occasion to examine ways in which we are endangered (Sin) as well as tragedies of hunger locally and nationwide (Social Ethics), along with the proclamation of God’s love (Justification by Grace) and Atonement (the Classic View, whereby Christ and God defeat the forces of evil).

OR

Psalm 43
This is a prayer in which the psalmist petitions that by being healed from a disease he might be vindicated as righteous, that is, in right relationship with God. First the psalmist pleads for vindication and deliverance from ungodly and unjust people (v. 1). God is the one in whom the psalmist can take refuge. He asks why he must walk about mournfully because of oppression (v. 2). God is petitioned to send out his light and truth [emeth, also translated "steadfastness"] that they may lead to God’s presence (the “holy hill” referred to in the text is probably the temple in Jerusalem that was set on the hill called Mount Zion), where we can joyfully praise him (vv. 3-4). The psalmist wonders why his soul [nephesh, more properly breath or life-force, not the Greek conception] is cast down. He would hope in God and praise him (v. 5).

Application: This text is an opportunity to preach on how God delivers us (Classic View of the Atonement and its affirmation of God’s conquest of evil), his providential care, and the strength it provides to follow him, as well as the joyful praise that follows these insights.

Joshua 3:7-17
This book is part of the Deuteronomistic strand that gave rise not just to Deuteronomy but also the histories in 1 and 2 Samuel as well as 1 and 2 Kings. The strand emerged in the seventh century BC during the reign of the religious reformer King Josiah of Judah. This book tells the story of Joshua’s leadership of Israel. There is a tension in the book between an apparently unified assault against Gentile inhabitants of the land, which succeeded under Joshua (11:23; 18:1), and the more piecemeal victory by the various tribes as represented in the book of Judges. This may be deemed eschatologically as a proclamation of what is to come if the Hebrews remain obedient (22:1-4).

The text is the story of the Hebrews’ crossing of the Jordan River under Joshua’s leadership. First Yahweh is reported to tell Joshua of his plan to exalt the prophet in the sight of Israel so that they might know him as their leader. Joshua is ordered to command the priests bearing the Ark of the Covenant to come to the edge of the Jordan (vv. 7-8). Joshua tells the people that by these actions they will know that God is living and will drive out the Gentiles in the region (vv. 9-10). He prophesies that when the Ark of the Covenant is brought into the waters of the Jordan, the river will divide. In fact that transpires (vv. 11-17). The waters flowed as far as Adam (eighteen miles north of Jericho) and Zarethan, a city further north.

Application: Sermons on this text can proclaim that God never compromises his promises and is consistent in his loving aims for us. (Note parallels between the events reported in the Jordan River and Moses’ leading the people across the Red Sea in the Exodus.) Providence and Justification by Grace are emphasized.

OR

Micah 3:5-12
The superscription of this book (1:1) indicates that the prophet worked during the reign of three eighth-century BC Judaic kings. But in fact he probably only worked in the last quarter of the eighth century BC during the reigns of Ahaz and Hezekiah. And it is also possible that only the first three chapters are actually the work of the prophet for whom the book is named. A younger contemporary of Isaiah who came from an aristocratic background, Micah was a member of the laboring class in a rural area. He did not espouse the Davidic tradition and its belief in the inviolability of Jerusalem. He was primarily concerned with ethical issues, prophesying that the sins of Judah had led to punishment with Assyria acting as God’s instrument. Like Amos who lived earlier, Micah inveighs against social and economic injustices. But there is a word of forgiveness and the restoration of the temple in the book.

In this lesson, wicked prophets and rulers are denounced. Yahweh criticizes prophets who lead the people astray by crying peace when they have something to eat but declare war against those who feed them (v. 5). The sun will go down on these prophets, and they will be disgraced (vv. 6-7). Micah, by contrast, claims to be filled with power, the Spirit of Yahweh, and with justice [mishpat, literally "judgment] to declare Israel’s transgression (v. 8). (It is good to remind ourselves again that that Hebrew term mishpat may connote a sense of comfort to the faithful, as per Psalm 72:2; 76:9, not just the threat of punishment.) Rulers who abhor justice/judgment [mishpat] are to hear, for they build Zion with blood (vv. 9-10).

Application: This condemnation of religious and political leaders can be linked to the Gospel Lesson, proclaiming both judgment (Sin and Social Ethics) and forgiveness (Justification by Grace). The comfort offered by God’s judgment is the source of this good and comforting news.

1 Thessalonians 2:9-13
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. Responding to criticisms that he had practiced heresy, immortality, trickery, and greed, the lesson is a continuation of Paul’s description of his life and work in Thessalonica. He notes how he worked day and night (on his trade [Acts 18:8]) among the people so as not to burden them (v. 9). They are witnesses to how blameless his conduct was (v. 10). He claims to have dealt with the Thessalonians like a father [pater] with his children, urging them to lead lives worthy of God who calls them into his kingdom (vv. 11-12). Paul notes that he constantly gives thanks to God that in receiving God’s word the people accepted it not as human works but as his word [logos], which is at work in them (v. 13).

Application: At least two possible sermon directions are suggested. The focus could be on the nature of the word of God; it is more than just information about God but God’s actual presence to us, changing people’s lives (Justification by Grace and Sanctification). Or the focus could be on the character of ministry and leadership (Sanctification), as like a father to the flock.

Matthew 23:1-12
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]). It 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 proclaiming woe to the scribes and Pharisees. Much of the lesson is unique to this gospel, partly because of its anti-Pharisaic orientation no doubt a function of its being addressed to Jewish Christians no longer in full communion with Judaism (21:25; 23:39).

The lesson begins with Jesus telling the crowds and his disciples that they should realize the scribes and Pharisees sit on Moses’ seat and so his followers should do whatever these teachers of the law teach. But Jesus advises the faithful not to live as the scribes and Pharisees do for they do not practice what they teach (vv. 1-3). It seems that the scribes and Pharisees place heavy burdens on people without helping them (v. 4). They do their deeds to be seen by others. Reference is made to the broad phylacteries [phulak] and fringes they wear (v. 5). Phylacteries were leather boxes worn on the left and forehead; they contained strips of parchment bearing the text of Exodus 13:9, 16 and Deuteronomy 6:4-9; 11:18-20. To have them be broad would be to announce one’s superior faithfulness to the Torah. Likewise, fringes were blue twisted threads at the four corners of male garments functioning as reminders to obey God’s commandments.

The Pharisees and scribes are said to seek places of honor at banquets and in the synagogues and also to be greeted with respect in the marketplaces and to be called rabbis (vv. 6-7). Jesus in turn tells his followers not to accept the title rabbi, for they are but students of his, the one teacher. Nor are they to call others father, for their one Father is in heaven (vv. 8-9). Likewise they should not accept the title “instructor” [kathegetes, or "leader], for they have the Messiah, the one true instructor/leader (v. 10). The greatest among them will be their servant [diakonos] (v. 11). (We observe here one of the biblical roots for the office of deacon.) All who exalt themselves will be humbled, and those who humble [tapeinoo] themselves will be exalted [hupsoo] (v. 12).

Application: This text also affords opportunity to condemn our sinful pride and belief that we are faithful people (Sin), but to assure us that in humble faith and service God makes us great (Justification by Grace and Sanctification).

THEME OF THE DAY
The difference relating to God makes. In keeping with the theme of the Pentecost season, we are led to examine the implications of our relationship with God for living the Christian life (Sanctification and Social Ethics).

Psalm 78:1-7
The lesson is part of a long story/song of God’s great deeds (especially the giving of the law) and his people’s faithfulness (or lack of it). This Maskil (an artful song composed with aesthetic skill) of Asaph (one of David’s chief musicians, see 1 Chronicles 6:39; 15:17; 16:5-7) is a psalm composed for one of the major festivals. In the style of wisdom writings like 49:1-4, the psalm calls the people to listen to the teaching of a parable [mashal, or "proverb"] or dark/hidden sayings [chidah] of old (vv. 1-2). These are things heard of old from the ancestors (v. 3). It is noted that this will not be hidden from the children but will be told to coming generations — the glorious deeds [maalal] of the Lord (v. 4). Yahweh is said to have established a decree (probably the covenant) and a law [torah] in Israel that he commanded the ancestors to teach their children, and the next generations might know to set their hope in God and keep his commandments [mitsvah] (vv. 5-7). 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).

Application: God’s faithfulness to his plans and covenant (the essence of his righteousness [see Gerhard von Rad, Old Testament Theology, Vol. 1, p. 372]) might be the subject of a sermon on this song. Or one might also combine this theme or just focus on what difference this makes in the lives of the faithful. They are given a guide for life (Sanctification).

OR

Psalm 70
This psalm, practically identical with Psalm 40:13-17, is a prayer/lament for deliverance from personal enemies. It is said to be a memorial offering of David. Keep in mind 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 praise the faithful give God for rescuing us. The psalm begins with petitions to God to deliver the psalmist (v. 1). The psalmist then requests that those who seek his life be put to shame (v. 2). Petitions are offered that all who seek Elohim rejoice and be glad in him. Those who love [aheb] his salvation [yeshuah, also translated "safety" or "ease"] are exhorted to say forevermore that “God is great” (v. 4)! The psalmist adds that he is poor [ani, which also means "oppressed"] and needy, and so God is petitioned to hasten, for he is our help [ezer] and deliverer [palat] (v. 5).

Application: The text invites sermons on the atonement (the Classic View and its idea that God overcomes the evils in our lives), but also on how he rescues the poor (Social Ethics and the idea of God’s preferential option for the poor).

Joshua 24:1-3a, 14-25
We have noted that this book is part of the Deuteronomistic strand that gave rise not just to Deuteronomy but also the histories in 1 and 2 Samuel as well as 1 and 2 Kings. The strand emerged in the seventh century BC during the reign of the religious reformer King Josiah of Judah. This book tells the story of Joshua’s leadership of Israel. There is a tension in the book between an apparently unified assault against Gentile inhabitants of the land, which succeeded under Joshua (11:23; 18:1), and the more piecemeal victory by the various tribes as represented in the book of Judges. This may be deemed eschatologically as a proclamation of what is to come if the Hebrews remain obedient (22:1-4).

This text is an account of the covenant at Shechem, a fuller report of the events narrated in 8:30-35. Joshua is said to have gathered all the tribes at Shechem in Canaan (not far from Samaria and near Mount Ebal, the site of the covenant renewal reported in chapter 8). They presented themselves before God (v. 1). After summarizing God’s actions in locating the people of Israel in Egypt and liberating them, including how God gave them conquest of the Promised Land (vv. 2-13), the people are told to revere Yahweh and faithfully serve him and to put away other gods (v. 14). Joshua insists the people decide that day whom they will serve. He confesses that he has chosen Yahweh (v. 15). The people answer that they will not forsake Yahweh Elohim who brought them out of slavery and protected them from all the people they passed, even driving out the Amorites who lived in the Promised Land (vv. 16-18). Joshua tells the people that they cannot serve Yahweh, for he is a holy [qadosh] and jealous/zealous [qanno] God who will not forgive [nasa, meaning literally "lift up"] their sins (v. 19). If he is forsaken for other gods [elohim], he will do them harm (v. 20). The people insist they will serve Yahweh, and Joshua gets them to concede that they are their own witnesses about this (vv. 21-22). Joshua tells them to put away all foreign gods, inclining their hearts only to Yahweh. The people affirm that they will serve and obey him (vv. 23-24). Joshua then makes a covenant [berith] with Israel, along with statutes [choq] and ordinances [mishpat, literally "judgments"] (v. 25).

Application: Several related sermon options are offered with this lesson. On one hand, the focus could be on the various forms of idolatry in the modern world (Sin) and the need to be loyal to the true God. We could then make clear how this is a countercultural lifestyle, as it was for the Hebrews (Sanctification). It is good to remind ourselves again that the Hebrew term mishpat associated with the covenant at Shechem in our lesson may connote a sense of comfort to the faithful, as per Psalm 72:2; 76:9, not just the threat of punishment. And so the lesson is an occasion to focus on the comfort relating to God above all else provides (Justification by Grace and Sanctification).

OR

Amos 5:18-24
The book is a collection of the oracles and visions of the eighth century BC prophet to the Northern Kingdom during its greatest pinnacle of national prosperity, which was perceived by the people as the result of its military might. Amos denounces Israel and its neighbors for reliance on military might, the social injustices it had permitted, its immorality, and its shallow piety. Though many of the writings were probably by Amos himself, written in Judah after his expulsion from the royal sanctuary of Israel, segments of the book are the work of a later third-party editor of these prophecies. This lesson is part of the prophet’s indictment of Israel for its sin and injustice.

Amos challenges those who desire the day [yom] of Lord (which was thought by ancient Hebrews to be a time of vindication from their enemies). For his testimony is that it is a day of darkness not light, a day of doom (vv. 18-20). Yahweh is said to despise the Israelites’ festivals and assemblies, and will not accept their burnt offerings (vv. 21-22). Rather than hear the people’s songs, God proclaims that he wants justice [mishpat, or judgment] rolling down like waters and righteousness [tsedeq, which has to do with the quality of relationships and can also mean justice] like an ever-flowing stream (vv. 23-24). This is a common preoccupation for Amos. We need to clarify once again the concepts of justice and righteousness for the ancient Hebrews. Most Old Testament scholars agree that these are not concepts merely about legal, judgmental actions on God’s part, but are more about relationships with Yahweh, something he bestows on the faithful. But an important aspect of this relationship is God’s will for justice, being a guarantor of all who are deprived of their right (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 322, 373, 376ff; Vol. 2, pp. 134-135). And so that is to be an agenda for God’s people in right relationship with him.

Application: The text’s reference to the Eschaton (Day of the Lord) entails that a sermon on this Complementary First Lesson should give hope. It is a word about hope for justice (Social Ethics) which God wants, but also about the false piety that too often gets in the way of the quest for justice and quality relations (Sin).

1 Thessalonians 4:13-18
As we have previously noted, 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. In this lesson Paul addresses questions concerning the coming of the Lord. He begins by noting that he does not want people uninformed about those who have died. He wants them to have hope [elpis] (v. 13). He reminds them that as Jesus died and rose again, so through Jesus God will bring with him those who have died (v. 14). Paul then declares by the word of the Lord (presumably a special revelation to him) that those still alive and left until the Lord [kurios, a title reserved for rulers] comes (he seems here to reflect the belief that some of his contemporaries would live to see Christ’s second coming) will not precede those who have died (v. 15). The Lord himself will descend from heaven with the archangel’s call and sound of a trumpet (a common announcement of a ruler’s arrival), and then the dead in Christ will rise first (v. 16). Then he teaches those alive will be caught up in the clouds to meet the Lord in the air (v. 17). Paul finally urges the faithful to comfort [parakaleo] each other with these words (v. 18).

Application: This text suggests sermons for engaging doubts about the second coming and our own resurrections with assurances that (in the big sweep of cosmic and evolutionary history [millions of years]) it will not be long, along with attention to the implications of this hope for living everyday life. Sanctification and Eschatology are special foci for these homiletical directions.

Matthew 25:1-13
We note again 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 the parable of the wise and foolish bridesmaids, a story peculiar to this gospel.

We begin with Jesus comparing the kingdom of God to ten bridesmaids/virgins [parthenos] who went to meet the bridegroom (v. 1). Five were foolish and five were wise (v. 2). A distinction can be made between the second coming of Christ and coming of the kingdom. The foolish are reported to have taken no oil, but the wise reportedly had flasks of oil with their lamps (vv. 3-4). When the bridegroom was delayed, everyone slept (v. 5). Then there seems to have been a shout at midnight that the bridegroom was coming (v. 6). All the bridesmaids got up and trimmed their lamps. The foolish asked the wise for some oil (vv. 7-8). But these women replied that there will not be enough for everyone and those without oil had to go to dealers to buy more for themselves (v. 9). While the foolish women were gone the bridegroom came and those who were ready went with him to the wedding banquet and then the doors were shut (v. 10). The foolish bridesmaids came to ask the lord to open the door for them, but he replied that he does not know them (vv. 11-12). Jesus adds that we must keep awake [gregoreo, literally "watch"], for we know neither the day nor the hour (v. 13).

Application: Sermons on this parable should be devoted to the issue of clarifying priorities about what is important in life, pointing out how too often we seek comfort in the wrong things (Sin). It should be made clear that our relation to Christ is the right priority and how that changes things (Justification by Grace and Sanctification). An element of urgency (Realized Eschatology) about the need to sort out our priorities could be introduced.

THEME OF THE DAY
Serving God his way. In preparation for the celebration of Christ’s kingship and God’s majesty next week, the lessons proclaim how God sometimes works out of the box (defying the world’s expectations) and that Christians are called to be open to these surprises. The primary themes of the day are Justification by Grace, Providence, Sanctification, and Social Ethics.

Psalm 123
This is a prayer for deliverance from personal enemies in the form of a lament. It is a Song of Ascents, entailing that it could also have been a pilgrim song for those climbing the hill (Zion) to the temple in Jerusalem. The people lift up their eyes to God like servants look to the hand of their master until mercy [chanan] is conferred (vv. 1-2). Prayers for mercy are offered, for the people have endured much contempt [buz] (vv. 3-4). The speakers of these verses may represent all of Israel, but they could be intended only as the voices of those who have been oppressed.

Application: The psalm inspires sermons on God’s loving mercy in face of hard times (Justification by Grace) or an expression of confidence in God’s will for justice for the oppressed (Social Ethics).

OR

Psalm 90:1-8 (9-11) 12
We have previously noted that 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 identified as our dwelling place [maon, or "habitation"] (vv. 1-6). The people are said to be consumed by God’s anger [aph], for their secret sins are exposed (v. 7). All their days pass away under his wrath, and they come to an end with a sigh (vv. 8-9). The brevity of life, its character as toil and trouble, are noted (v. 10). Few consider the power of God’s wrath and the fear/reverence [yirah] due him. Prayers to God to teach us the wisdom to count our days that we might gain a wise heart [iebab] are offered (vv. 11-12).

Application: Sermons emerging from this psalm need to contrast the eternity of God to the brevity of our lives. From this starting point preachers can focus on seeing all our years as dwelling in God like their habitation (that all time is located in God, so that all events in history are simultaneous in his point of view, much like Einstein described time at the speed of light), entailing that in God we are not separated from our deceased loved ones, for from God’s perspective the time in which we live is their time too (Eschatology and Providence). This has implications for how we live (Sanctification), for what we do is done in the presence of and for our elders as well as for God. Another sermon direction emerges from the lesson’s final verses, as we are urged to make every day count, in living and serving God (Realized Eschatology and Sanctification).

Judges 4:1-7
This book is probably a compilation of ancient stories of tribal experiences under local leaders in the period from the death of Joshua to the establishment of the monarchy in Israel. These stories were collected for didactic purposes perhaps by the mid-eighth century BC. One hundred years later they were edited by the D strand, part of the religious revival during the reign of King Josiah. This lesson is part of the story of Deborah.

The lesson begins by noting that after the previous Judge Ehud’s death, the Israelites sinned again in Yahweh’s sight (v. 1). They were sold to King Jabin of Canaan, who reigned in Jazor, a city of Galilee. The Israelites cry out for help. Reference to the iron chariots of Israel’s enemies reminds us that ironworking knowledge was just being brought to Canaan in the period of the judges of the twelfth and eleventh centuries BC (vv. 2-3). Deborah is noted as a prophetess [nebiah], wife of Lappidoth. She becomes a judge and many Israelites submitted to her (vv. 4-5). She summons Barak, son of Abinoam, to take possession of Mount Tabor. She prophesies conquest of Jabin’s army (vv. 6-7), and eventually the king was subdued (vv. 23-24).

Application: Focusing on God’s use of Deborah, her leadership, and her ecstatic insight opens the way for sermons on God’s use of women and others outside the structures of power to achieve justice and other good things. Social Ethics, Providence, and Sanctification are the themes receiving most attention.

OR

Zephaniah 1:7, 12-18
The collection of sayings by this prophet may date to the era just prior to or early in the reform of Josiah in Judah late in the seventh century BC. Zephaniah may have been a contemporary of Isaiah. This chapter arranges a series of oracles around the theme day of Yahweh, belief that a judgment of Judah for its religious syncretism lies ahead and yet with the expectation of restoration (3:8ff).

The day [yom] of the Lord is said to be at hand. The Lord is said to have prepared a sacrifice/slaughter [zebach] (v. 7). Punishment/inspecting [paqad] of Jerusalem is promised (v. 12). Wealth is to be plundered and houses laid waste (v. 13). This day is said to be near, a day of distress [metsuqah] (vv. 14-15). Distress will be brought on the people for their sin (v. 17). Neither silver nor gold will save anyone from Yahweh’s wrath, for in the fire of his passion the whole earth will be consumed (v. 18). Not just Judah, but all human beings will endure this judgment. In a way, this prophecy broke with religious-cultural suppositions about the day of Yahweh in this period. Rather than expecting the Lord to come to destroy Israel’s enemies, the lesson teaches that God’s punishment would be visited on the Hebrews, not a rescue of them.

Application: This Complementary Version of the First Lesson forces us to recognize that our vision of the second coming and the thinking of many of us that God will get all those bad guys and save us is not the word. We need to recognize that God’s way is to condemn us for our sin, that we deserve such judgment (Sin and Eschatology). But this harsh word should then be combined with the Second Lesson’s promise that in the end God has destined us for salvation (Justification by Grace).

1 Thessalonians 5:1-11
We note again that 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. In this lesson Paul addresses further questions about the coming of the Lord. Paul first notes that concerning the times and seasons an eschatological timetable is not necessary (v. 1). For the day of the Lord will come like a thief in the night (v. 2). Paul uses the common image of a pregnant woman to illustrate the suddenness of Jesus’ return (v. 3; cf. Isaiah 13:8; Jeremiah 6:24). The faithful are not in darkness about this matter. They are said to be children of light [phos], not of darkness [skotos, which also means "gloom"] (vv. 4-5; cf. Luke 16:8; Essenes used this contrast between children of light and children of darkness [Dead Sea Scrolls, "War Scroll"]). Paul proceeds to urge that we keep awake and be sober. For those who sleep do so at night.

Likewise with drunkenness (vv. 6-7). In being sober, the faithful are to put on the breastplate [thora ] of faith and love and hope of salvation [soteria] as a helmet (v. 8). This reference to armor suggests Christian life must be a struggle. Paul then adds that God has not destined us for wrath, but for obtaining salvation through Christ who dies for us, so that whether awake or asleep we may live with him (vv. 9-10). Paul urges mutual encouragement in closing (v. 11).

Application: Sermons on this text remind us that we do not know when Christ will come again, but we need to be prepared. For we do know salvation lies ahead, though there will be struggles to live as God’s people. Eschatology, Justification by Grace, and Sanctification are all emphasized.

Matthew 25:14-30
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 parable of the talents, a teaching that only appears also in very similar parallel account in Luke (19:12-17). The account begins with Jesus telling of a man going on a journey who gave five talents (a talent [talanton] was worth more than fifteen years’ wages of a laborer) to one of his slaves/servants [doulos], two to another, and one to a third, each according to his ability (vv. 14-15). (The image of a journey may suggest a foreshadowing of Jesus’ pending absence from the disciples.) The one who received five talents went and traded with them, making five more talents. The one with two talents did the same, earning two more (vv. 16-17). But the slave with one talent dug a hole, hiding the master’s money (v. 18). After a long time the master returns and settles accounts with them (v. 19). (This may be a reference to the delay in Christ’s second coming.) Those who had raised more talents report the results and are praised (vv. 20-23). But the one who buried the talent comes forth to report, noting how harsh the master was (vv. 24-25). The master calls this slave wicked and lazy, for he is accustomed to reap where he did not sow. At least this slave should have invested the mater’s money in the bank (vv. 26-27). The master takes the slave’s one talent and gives it to the slave with ten. He claims that to all who have, more will be given, but from those with nothing, that will be taken away (vv. 28-29). The slave who had just one talent is said to be worthless and is thrown into outer darkness [skotos] where there will be weeping and gnashing of teeth (v. 30).

Application: The parable gives rise to sermons condemning our sin (sloth and cowardice) and proclaiming the good news of Justification and Sanctification (a life devoted to using and sharing our talents).

THEME OF THE DAY
The good news of the reign of Christ. This last Sunday of the church year is clearly a day to take stock, to contemplate the power and authority of Christ, not just in our lives but throughout the created order to the end (Creation, Providence, Christology, Eschatology).

Psalm 100
This is a Psalm of Thanksgiving, probably a doxology for a collection. While the song does not refer specifically to God as king, its mood is similar to the alternative kingship psalm that follows. We are exhorted to make a joyful noise [rua, meaning "to shout"] to the Lord and to worship with gladness [simchah] and singing [shir] (vv. 1-2). Reminders are given that Yahweh is God who made us and that we are his people (v. 3). Exhortations are then given to enter his presence [shaar, literally "gates"] with thanksgiving and praise (v. 4). We confess that Yahweh is good [tob] and that his steadfast love [chesed, or "mercy"] and faithfulness [emunah] endure forever (v. 5).

Application: A sermon on this psalm needs to involve praise of God for his majesty that is filled with love (God, Providence, Justification by Grace). Another possibility for the sermon is to focus on the nature of worship as joyful praise.

OR

Psalm 95:1-7a
This text is part of a liturgy of God’s kingship. These verses are part of a brief outline of a worship service, opening with a hymn and perhaps a processional. The congregation is exhorted to come to Yahweh, singing with a joyful noise to the rock [tsur, referring to a sharp rock] of our salvation [yesha, meaning "safety" or "ease"] (v. 1). They are urged to come into his presence [panim, literally "face"] with thanksgiving and with a joyful noise of hymns and praise (v. 2). Yahweh is said to be a great God, a great king above all gods. The depths of the earth, the mountain’s heights, the sea, and the dry land are his, for he made them (vv. 3-5). More exhortation is given to worship and kneel before Yahweh the Creator, for he is said to be our God and we his sheep (vv. 6-7).

Application: This psalm would also inspire sermons devoted to praising God for his majesty and the way he gives us safety and ease in life (God and Providence). In this case as well, another possibility would be to focus on the nature of worship as joyful praise. But focusing on the majesty of the created order and helping the flock recognize that God’s rule is related to the fact that he made the cosmos (Creation) is another alternative.

Ezekiel 34:11-16, 20-24
Ezekiel was a prophet from a priestly family whose ministry to his fellow exiles during the Babylonian captivity extended from 593 BC to 563 BC. Some oracles pre-date Jerusalem’s fall. The original collection of prophecies was rewritten and expanded by an editor. This lesson is a prophecy on the shepherds of Israel. Yahweh Elohim declares that he will himself search for his scattered sheep (vv. 11-12). He promises to bring them back to their own land where they will be fed (vv. 13-14). The Lord promises to be their shepherd [raah]. He will seek the lost, bring back the stray, and strengthen the weak (vv. 15-16). Yahweh Elohim proceeds to claim that he will judge [shaphat] between fat sheep and lean sheep, saving those who will no longer be ravaged (vv. 20-22). He will set over them one shepherd, his servant David, who will feed them and be their shepherd (v. 23). It is promised that the Lord will be the God of the people and David their prince (v. 24).

Application: A sermon on this text could provide occasion to proclaim God’s care for the poor despite our sinful resistance, and the forgiving, empowering grace we need in order to do this (Social Ethics, Sanctification, and Justification by Grace). Or more focus could be placed on God and Christ as our shepherd (Justification by Grace).

Ephesians 1:15-23
This book is a circular letter, written either by Paul from prison late in his career or by a follower of Paul who had had a hand in gathering the collection of his epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics which are markedly different from the Pauline corpus. Either way, the epistle seems to have been written to a younger, later generation of Christians (1:15). This is a lesson offering thanksgiving reflections and prayer. It begins with the author claiming to have heard of the Ephesians’ faith and love toward all the saints. Thus he gives thanks for them, remembering them in his prayers (vv. 15-16). He proceeds to pray that the God of Jesus Christ may give the Ephesians a spirit of wisdom and revelation enlightening their hearts [dianoia, which properly translates "mind"], so that they may know the hope [epis] to which he has called them and the riches of this inheritance among the saints (vv. 17-18). The author then speaks of the immeasurable greatness of God’s power [kratos] for all who believe (v. 19). God put this power to work in Christ when he raised him and seated him at his right hand, far above all earthly powers (vv. 20-21; cf. Psalms 110:1). God is said to have put all things under Christ’s feet, making him the head over all things for the church. It is said to be his body [soma] and fullness of him who fills all in all (vv. 22-23).

Application: This lesson invites sermons on the cosmic Christ (how the Logos permeates all the structures of creation and subdues them, most especially in the church). The implications of this insight about Christology and Creation for everyday life (a sense of Christ’s presence in everything) may be explored.

Matthew 25:31-46
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]), a book perhaps 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’ proclamation of the great judgment.

Jesus begins by claiming that when the Son of Man [huios tou anthropou] comes with all the angels he will sit on the throne of glory (v. 31). All the nations will be gathered before the Son, it is noted, and he will separate people one from another as a shepherd separates sheep from goats (v. 32). Then the king will tell those he puts on his right that they are blessed and may inherit the kingdom prepared for them before the foundation of the world (v. 34). This idea underlines the certainty of promise, endorsing the Hebrew idea that something we expect in the future is already present in God. Jesus then proceeds to comment that the reason for this separation was because those placed on his right fed him when he was hungry, welcomed him as a stranger, clothed and cared from him when he was naked and sick (vv. 35-36). The righteous will answer with surprise that they served him, Jesus notes (vv. 37-39). The king will answer that they have served him when they served the least of those who are members of his family, for then these deeds were done to him (v. 40). Next those placed by Jesus on his left hand will be told by him that they are cursed and must go to the eternal fire prepared for the devil (v. 41). For they have not served him when he came in the form of a stranger, or as one who is naked, sick, and in prison (vv. 42-43). The cursed will answer that they did not see Jesus come to them as hungry, thirsty, as a stranger, as naked, and the like (v. 44). Then Jesus, it is prophesied, will answer that as they did not do it to the least of these they have not done it to him (v. 45). And then they will go away to eternal punishment, while the righteous [dikaios] go to eternal life (v. 46). Scholars have argued that this lesson’s emphasis on works must be held in tension with Matthew’s stress on grace in 20:1-6 (Eduard Schweizer, Good News According to Matthew, p. 480).

Application: This lesson affords opportunity to proclaim how and why the last judgment is good news. Justification by Grace and Eschatology should be emphasized, with attention to Social Ethics and Sanctification. Another approach might be to focus on what it is like to find Christ in our poor neighbor.

THEME OF THE DAY
What thankfulness does to us. The texts push the issue of thankfulness on us (Sanctification) as we explore the things to be thankful about (Creation, Providence, and Justification by Grace).

Psalm 65
The Psalm is a thanksgiving for good harvest. It is traditionally attributed to David and addressed to the leader (a worship leader in the Jerusalem Temple). We should be reminded 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 praise and thanksgiving the faithful offer.

The psalm begins with a reference to Elohim deserving praise for answering prayer. Reference to praise due in Zion refers to God’s presence on Mount Zion in the Jerusalem Temple (vv. 1-2). He is said to forgive sin (v. 3). Those whom he chooses to bring near are happy/blessed [ashere]. In keeping with the song’s purpose of calling for a gathering at the temple, it is proclaimed that those giving thanks will be satisfied with the goodness of the temple [hekal] (v. 4). As the psalm is addressed to one said to be the God of salvation, the psalmist expresses confidence in receiving an answer from God in righteousness [tsedeq]. Although in its original Hebraic context this reference to God’s righteousness could connote legal, judgmental actions or a legalism on the Lord’s part, 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 is construed as something bestowed on the faithful (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff) in a manner not unlike what Paul teaches happens to Christians in Christ (Romans 3:21-26).

As the text proceeds, God is identified as the hope/confidence [mitbach] of all the earth (v. 5). He is praised as Creator and the one who administers the earth (vv. 6-7). We are awed by his signs (v. 8). God is said to provide rain and water. Reference to the “river of God” is just a way of referring to God’s protection (v. 9; cf. 46:4), crowning the year with bounty. Reference in this verse to God’s “wagon tracks” is imagery referring to God riding clouds in a chariot or a poetic way of speaking of his providential presence (v. 11; cf. 68:4). Pastures then overflow with good crops. The meadows and valley should shout and sing for joy (vv. 12-13). God is said here to be the one who makes the earth fertile.

Application: The text invites sermons celebrating God’s role in making the earth fertile (Creation and Providence). But this can be related to or the focus of the sermon might merely be on God’s commitment to honoring his promises (what it means to say that he is righteous) (Justification by Grace). With either or both themes, there is much for which to give thanks (Sanctification).

Deuteronomy 8:7-18
We note again that 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 a report of Moses warning the people that success in Canaan will tempt them to pride and to forget the wilderness lesson of complete dependence on God. Moses begins by speaking of Yahweh Elohim bringing the people into a good land, one with flowing springs, a land of wheat and barley, or olive trees and honey, a land where bread might be eaten without scarcity and nothing is lacking (vv. 7-10). He urges the people not to forget the Lord by failing to keep his commandments [mitsvah] and ordinances (v. 11). When they have eaten their fill and have fine houses with many herds, then they must not exalt themselves forgetting the Lord God who brought them out of slavery (vv. 12-14). The people are reminded that God has brought them through the wilderness with all its hazards, making water flow from flint rock and giving them manna in the wilderness (vv. 15-16). Moses warns against the people thinking they have gotten what they have through their own power (v. 17). For it is Yahweh Elohim who gives the power to get wealth [hon], so that he confirms his covenant [berith] which he swore to the ancestors (v. 18).

Application: This text invites reflection on our sinful preoccupation with self and forgetfulness of God’s covenant with us, and how thankfulness and appreciation that all we have is of God sets us free from such self-centeredness (Sin and Justification by Grace).

2 Corinthians 9:6-15
Probably written by Saint Paul, the epistle was written to address relations with the church in Corinth which he had established (Acts 18:1-11). The context for the letter was that relations between the church and the apostle had further deteriorated during the period after 1 Corinthians had been written. Chapters 10-13 are so different in style and tone from the first chapters (including this lesson) as to lead scholars to conclude that those chapters are the “severe letter” mentioned in 2:4. The lesson is part of Paul’s discourse on the collection he was raising for Christians in Jerusalem, leading him to offer exhortations on helping the poor.

Paul claims that one who sows sparingly reaps sparingly, but one who sows bountifully reaps bountifully (v. 6). Each must give as he/she has made up his/her mind to do so, not reluctantly. God loves a cheerful giver (v. 7). God is said to be able to provide every blessing in abundance so that we might share abundantly in every good work (v. 8). Paul does not seem to be negative about possessions at this point, seeing them as blessings. The great evangelist then quotes Isaiah 55:10 and its statement that God gives to the poor [penasen] and his righteousness [dikaiosune] endures forever (v. 9). No matter how one interprets God’s righteousness in this verse, the point seems clear that God will not change his behavior toward human beings, whether that means he will continue to be faithful to his covenant, will not change his commitment to maintaining our relationship with him, or will continue to make the faithful righteous. As God supplies the seed for the sower and bread for food, Paul states, he will also increase the harvest of righteousness (v. 10). The faithful will be changed, it seems, by God’s righteousness. The Corinthians, it is said, will be enriched in every way for their generosity, which will produce thanksgiving to God (v. 11). The rendering of this ministry [leitourgia, a term used to describe free public service], Paul notes, not only supplies the needs of saints, but also overflows with many thanksgivings [eucharistia] to God (v. 12). Through the rendering of this ministry God is glorified by their obedience to the confession of the gospel [euaggelion] and by the generosity of their sharing with others, who in turn pray for the Corinthians because of the grace [charis] given to them (vv. 13-14). Thanks are given to God for his indescribable gift [presumably a reference to Christ] (v. 15).

Application: A sermon on this text can readily proclaim that the more thankful and focused on God we are, the more likely it is that good (including care for the poor) will happen spontaneously as God’s grace and righteousness come to manifest in our lives. Justification by Grace, Sanctification as Spontaneous Good Works, and Social Ethics are the main emphases of the lesson.

Luke 17:11-19
This is one of the Synoptic gospels, the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful.

This is the story of Jesus’ cleansing of the ten lepers, an account unique to Luke perhaps because of the universal thrust of his message, making clear that Jews are not the only faithful people. On the way to Jerusalem, Jesus is reported to have wandered through the region between Samaria and Galilee (v. 11). Ten lepers [lepros] approach him, keep their distance, and they plead for mercy (vv. 12-13). In keeping their distance from Jesus they observe the sanitary regulations of Leviticus 13:45-46. Jesus instructs the lepers to show themselves to the priests, and as they went they were made clean (v. 14). One returns to Jesus to thank him. He was a Samaritan [whom the Jews of Judah regarded as lapsed and impure followers of Yahweh] (vv. 15-16). Jesus asks about the other nine [presumably Jews] and whether they were made clean, noting that none returned to praise him save the foreigner (vv. 17-18). Then Jesus tells the thankful healed leper to rise and go on his way, because his faith [pistis] has made him well (v. 19). The Greek word (the perfect active indicative form of sodzo) translated “made well” in this verse might also be translated “saved.”

Application: Several sermon options present themselves in this text. We have an opportunity to condemn our ingratitude and lack of thanksgiving (Sin), to remind us of all the reasons to give God thanks (Grace and Providence), but also entailing a healthy cynicism about the lack of gratitude we can expect to receive from those to whom we do favors (Sanctification). Another possibility is to highlight that often the most faithful among us are those who are outside the mainstream and removed from the social classes of churchgoers (Social Ethics).