Christmas 2, Cycle B (2015)

THEME OF THE DAY
Christ is in control! The lessons give rise to sermons stressing that the newborn Christ overcomes all that is evil and chaotic in the universe. Atonement, Justification by Grace are the central emphases.

Psalm 147:12-20
This is one of the Psalms of Praise [zamar], a hymn praising God for his help. (The concept of praise in ancient Hebrew is associated with singing.) The song echoes themes of Job and Second Isaiah. After a call to praise Yahweh issued to the faithful in Jerusalem (v. 12), confidence is expressed that he will strengthen the bars (piercing objects) of the city’s gates (that is, strengthen the city’s defenses). As a result the people of Jerusalem will be blessed, granted peace [shalom], and feast on rich harvests (vv. 13-14). These themes of security and peace echo Isaiah 60:17-18. We should be reminded that shalom in this Jewish context refers not just to a state in which there is no combat, but to a state of well-being and thriving, to social justice (Gerhard von Rad, Old Testament Theology, Vol. 1, p. 130). Reflecting themes of the Fourth Discourse of Elihu in Job 37:9-11, the psalmist sings of how Yahweh’s word runs swiftly, giving snow and hail (vv. 15-17). The word is said to be sent out and melts what it encounters, for the Lord will make the wind blow and the waters flow (v. 18). This text might be read prophetically as referring to God’s word in creation. This word [dabar] is said to be declared to Jacob, regarding Yahweh’s statutes [choq, that is limits decreed by God] and judgments [mishpat, which in ancient Hebrew refers both to punishment and also a sense of comfort], reminding the people that other nations do not know these judgments of God (vv. 19-20). There seems to be clear allusions in the song here to the conclusion of Moses’ First Address to Israel in Deuteronomy 4:6-8, 12-13.

Application: A sermon on this Psalm will celebrate all the good things God has given and is giving us — peace in the Hebraic sense of well-being, rich harvests and security, not just for the individual but also for the whole of society. Of course there are limits set by God on use of these gifts, and yet these limits (the natural law) are not threats but provide order and comfort. The primary themes of such a sermon are Providence, Social Ethics, and Sanctification.

OR

Wisdom of Solomon 10:15-20
This Apochryphal book deliberately reflects a prayer of Solomon for wisdom recorded in 1 Kings 3:6-9 and 2 Chronicles 1:8-10. It was probably not written by Solomon, but by a Hellenized Jew from Alexandria, perhaps just decades prior to Jesus’ lifetime. The book is written in Greek in the form of a didactic exhortation. But the message is a word of consolation — to help Jews who have been dispersed from the motherland to recognize that they possess true wisdom which surpasses that of the Gentiles.

Wisdom [Sophia in this Greek text, and chokmah in Hebrew] connoted for Old Testament writers the personification of the Wisdom of the Hebraic elders. It might be regarded as Israel’s individualized application of the morality taught to the whole nation (T.W. Manson, ed., A Companion to the Bible, p. 306). With Hellenization (the impact of Greek culture and thought forms on the people of Israel) connections between this understanding and Greek or Roman philosophy developed, so that it began to connote an order of knowledge, related both to language and to what is firstborn of God. These developments indicate how the use of the term logos [Word] in the Prologue of John’s Gospel was an appropriate development in the reinterpretation of the Hebraic concept of wisdom. (Themes like this are evident in the writings of an eminent first-century Alexandrian Jewish rabbi Philo [On the Account of the Word's Creation Given By Moses XLV].)

This text is a hymn testifying to how wisdom delivered Israel from Egypt (v. 15). Personified as a female, this wisdom enters the soul of one of the Lord’s servants and is said to withstand kings with wonders and signs (v. 16; cf. Isaiah 63:11-14). This text might be read as a prophecy of Christ. Wisdom is said to give holy people the reward of their labors, guiding them along a marvelous way and becoming a shelter to them (v. 17). As she brought the people over the Red Sea, drowning their enemies, the righteous are led to praise (vv. 18-20).

Application: If interpreted prophetically as a testimony to Christ, this text could inspire sermons on Christ setting us free (like wisdom delivered Israel from Egypt), to stand up to evil in government, and overcoming evil. The key themes for these suggestions respectively are Justification by Grace, Social Ethics, and the Classic View of the Atonement (Christ overcoming evil). Another possible sermon might be to reflect on female dimensions in God and Christ.

Jeremiah 31:7-14
The text is located in a book of prophecies of the late seventh-early sixth centuries BC prophet of Judah. It was dictated to his aide Baruch. The prophet frequently offers criticism of David’s heirs and the temple leadership, giving more attention to the Sinai covenant (to ways of serving Yahweh which predated the temple cult established by David). This may be related to the fact that Jeremiah was an ancestor of one of David’s high priests, Abiathar, who lost control of the temple and was finally banished (2 Samuel 20:25; 1 Kings 2:26-27).

The lesson is part of a section in Jeremiah called The Book of Consolation (30:1–31:40). These are oracles and poetry speaking of a future restoration of Israel and Judah. Consequently it is likely that this literature dates from a period after the Babylonian invasion of Jerusalem in 587 BC. However, this text and others in this section refer to Ephraim (v. 9), one of the northern tribes of Israel after their secession from the Davidic king of Judah in 922 BC. Consequently Old Testament scholars conclude that parts of these oracles (including the one we now consider) were originally addressed to the Northern Kingdom and then expanded by the prophet or an editor to apply to Judah. Rather than being a troubling insight, this loosening of the promises in our text from their original historical context entails that God’s promises are not the result of a last-minute feeling of passion on God’s part but have been part of the divine plan from the outset, are unconditional (Brevard Childs, Introduction to the Old Testament as Scripture, pp. 351-352). These themes are evident in the lesson’s rejoicing over the salvation [yasha, or "giving safety to"] of the remnant of Israel from all over the world (vv. 7-8, 10). He is identified as Israel’s Father [ab] (v. 9; Hosea 11:1). Yahweh is prophesied as ransoming [gaal, also translated "to free"] Jacob, redeeming/freeing [padah] the people (v. 11), leading them to become radiant over Yahweh’s goodness [tub] (v. 12). As a result his goodness will be praised, leading to joy and to bounty in the restored homeland (vv. 13-14).

Application: The lesson opens the way to sermons on God (and so Christ) redeeming or freeing the faithful . Justification by Grace or a Classic View of the Atonement (Christ overcoming the forces of evil) will receive most of the attention in these sermons. A related homiletical approach might be to note how for the Old Testament salvation involves freedom (Social Ethics). The praise and joy with which the Psalm concludes and these works of God stimulate keep us firmly grounded in the joy of the Christmas celebration continued this day.

Ephesians 1:3-14
The text is a thanksgiving for blessings showered on the whole created order, offered in a circular letter written by Paul from prison late in his career or by one of his followers who had a hand in assembling a collection of his epistles. The latter prospect is made likely by the fact that the letter includes vocabulary and stylistic characteristics different from the indisputably Pauline writings. It may have been written to and for a later generation of Christians, as the writer claims to have heard of the recipients’ faith and love towards all faithful (1:15). Thanks are offered to God the Father of Christ for blessings showered on us in heavenly places (realities behind and above the material universe) (v. 3). Reference is made to our election [proorizo, predestinate] in Christ before the foundation of the world, an election to holiness (vv. 4-5, 11). In him redemption [apolutrosis, literally "loosing away"] through his blood is given by grace [charis] (vv. 7-8a). With wisdom God is said to have made known to the faithful the mystery of his will set forth in Christ (vv. 8b-9). This will is that in the fullness of time [pleroma ton kairon,an eschatological image] all things in heaven and earth be gathered up in Christ. In him we obtain an inheritance (vv. 10-11). This could refer to the Church as the Body of Christ or to all the world being redeemed in him, and it could also refer to a cosmic Christ whereby all created realities are understood to be absorbed in his deity. The Holy Spirit, said to be given to seal [sphragizo] or as a pledge of our redemption, seems to be given with faith in Christ (vv. 13-14).

Application: Several options present themselves with this text. It provides an opportunity to describe the idea of the Cosmic Christ, that the whole universe is embodied in the exalted Christ and so reflects his love, or that he is present everywhere we go and are. Providence, Creation, and Justification by Grace should be stressed in such sermons. Other possibilities include sermons on the church as Body of Christ or Eschatology.

John 1:(1-9) 10-18
The Prologue of the last of the four Gospels to be written, probably not composed until the last two decades of the first century. It is very different in style in comparison to the other three (so-called Synoptic) Gospels. In fact it is probably based on these earlier gospels. The book has been identified with John the Son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early church Irenaeus (Ante-Nicene Fathers, Vol. 1, p. 144). It is likely that it was written by a disciple of John. Hints of that possibility are offered by the first post-biblical church historian Eusebius of Caesarea who claimed that the book was written on the basis of the external facts made plain in the gospel and so John is a “spiritual gospel” (presumably one not based on eyewitness accounts of the author) (Nicene and Post-Nicene Fathers, Second Series, Vol. 1, p. 261). Its main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31).

The gospel’s emphasis on the Incarnation (the deity of Jesus Christ) is made evident in that this is a theme of the orologue. The Logos [Word] is said to have been in the beginning and with God, identifying God with the word (vv. 1-2). (If the author’s use of Logos is drawing on Stoic or Greek philosophical suppositions, what is connoted here is that the essence of the word is rationality and that the things of the world that came into being through the word reflect this linguistic rationality. Also see commentary on the Wisdom of Solomon text, above.) All things are said to have come into being through the word. He is the light [phos] of all people which the darkness [skotia, which may correspond to its Hebraic equivalent term choshek, which connotes "oppression") cannot overcome (vv. 3-5). Apart from Christ both the physical and spiritual dimensions of reality would recede into nothingness.

Reference is made to John, who came as a witness to the light, but not himself the light (vv. 6-9). This point may have been to mitigate competition that existed between followers of John and the Christian community to whom the gospel was addressed. The text proceeds to report that the word came into the world, but the world did not know him, that his own people did not accept him. But to all who received Christ it seems that he gave power to become children of God who are born of God and not of human will (vv. 10-13). Then it is proclaimed that the word became flesh and lived among us, full of truth and grace. In testifying to him, John said that the Word was the one who he had said ranks ahead of him (vv. 14-15).

From the fullness of the word it is reported that grace [charis] upon grace (that is a limitless amount of grace) was received (v. 16). The law [nomos] is said to have been given through Moses, but truth and grace come through Jesus Christ (v. 17). No one has seen God, the Johannine author notes. But his only Son who is in the bosom [kolpon] of the Father (in complete communion with him) and has made him known (v. 18).

Application: A number of sermon possibilities present themselves. Sermons on the Cosmic Christ (see Application for Second Lesson) are one possibility. Other include what it means to call Jesus the word (Christology), how like John we are to subordinate ourselves to him (Sanctification), Christ’s conquest of oppression (Atonement and Social Ethics), or his embodiment of salvation by grace.

THEME OF THE DAY
Baptism and new life! Baptism, Creation, Justification by Grace, and Sanctification are central to the development of the festival’s theme.

Psalm 29
This is a hymn attributed to David, though it is unlikely that he wrote it. The text sings of God’s control of all nature (vv. 3, 5-6, 8-10), even of storms, and yet we are assured that Yahweh blesses us with peace in the midst of storms (v. 11). The Psalm begins with a call to worship, where there is a reference to “heavenly beings,” which is a bad translation for what should be rendered in English “sons of mighty ones.” This insight suggests that in the temple era and perhaps in earlier periods Hebrews believed that there was a heavenly court of lower gods or semi-divine beings who acknowledged Yahweh as supreme ruler (Psalm 82:1, 6; Exodus 15:11; Deuteronomy 32:8).

The Lord seems to rule earth and waters with his word. The reference to “mighty waters” could be the Mediterranean Ocean or to the primordial waters Yahweh vanquished in creating (see First Lesson).

Of course the reference to his voice [gol] (vv. 2, 3, 4, 5, 7) could refer to his manifestation through thunder in thunderstorms (v. 7). The cedars of Lebanon noted in verse 5 refer to the principal mountains in Syria. Sirion noted in verse 6 is the Phoenicain name for Mount Hermon on the eastern border of Israel, and the wilderness of Kadesh in verse 8 is a reference to a desert in Syria. The Lord’s voice in this storm is not just powerful, but hadar in Hebrew (majestic, even beautiful) (v. 4). God’s rule over nature and over waters could be indebted to Canaanite mythology’s affirmation that Baal was enthroned over the conquered flood. Christians might interpret this reference as a prophetic reminder of his use of water in baptism to proclaim his word and will. The Psalm concludes with petitions that the Lord may give strength to and bless his people (v. 11).

Application: Sermons on this Psalm can focus on God’s providential rule overcoming chaos the depths of life, how he even uses water in creation (Evolutionists note that life first developed in water) and in Baptism to strengthen and bless his people. Creation and baptism are doctrines that are emphasized.

Genesis 1:1-5
Like all five books of the Pentateuch, this Book of Origins is probably the product of several distinct literary traditions. This one is just comprised of three strands: (1) J, a ninth/tenth-century BC source, so named for its use of the Jahweh or Yahweh (translated “Lord”); (2) E, an eighth-century BC source named for its use of the divine name Elohim; and (3) P or Priestly source, dated from the sixth century BC. This lesson is part of the creation story (the first three days) provided by the P strand. In creation God is said to master the primordial depth [choshek, literally "darkness"] with light [or] (vv. 2-3), much like the light/energy of the big bang is said to have been the source of all things in the universe. Creation out of nothing is presupposed in this verse. The world here is said to originate from watery depths [mayim]. This link between life and water nicely fits the theme of baptism and also with Evolutionary Theory’s findings that all like emerged in and from water. Reference made to the ruach of God active in creation may be translated the “wind” or “Spirit” of God (v. 2). God’s word is the agent of creation (vv. 3-5). The fact that there is a similar verbal pattern throughout this account, on each day of creation there is a divine command, result, and God’s approval, suggests Hebrew poetry’s use of parallelism rather than rhyme. This observation has led some scholars to suggest that the Priestly version of the creation story might have had its origins in worship, as hymns.

Application: A sermon on this lesson would aim to clarify God’s consistent use of water (in Baptism and in Creation). This is an opportunity to deal with either of these doctrines. Attention could also be given to what this life we are given looks like (doctrines of Humanity or Sanctification) or even ecology (Social Ethics).

Acts 19:1-7
We are again reminded that this book is the second 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 Luke, the author’s intention was to stress the universal mission of the church (Acts 1:8), which entails special attention to and appreciation of the ministry of Saint Paul. The lesson is an account from the early stages of Paul’s third missionary journey. We have described in these verses part of the apostle’s mission in Ephesus, the capital of the Roman province of Asia, located on the west coast of modern Turkey. Paul is said to be following the ministry of the Jew Apollos (v. 1) who was a follower of the way [hodos] (Christianity), though Apollos had only known of John the Baptist’s baptism (18:24-28). The disciples Paul encounters seem to have been Christians who had not yet received Christian baptism or were just followers of John the Baptist. Those baptized in Ephesus with John’s baptism by Apollos had not yet received or heard of the Holy Spirit (vv. 2-3). Paul notes that John only offered a baptism of repentance [Baptisma metanoias] to prepare for Jesus. The Ephesians then receive a baptism in Christ’s name (vv. 4-5). At their Baptisms, Paul lays hands on these Ephesians followers of the way, and they receive the Holy Spirit, speaking in tongues [glossa] (vv. 6-7).

Application: This text affords opportunity to make clear that in baptism the Holy Spirit is active and is given to the baptized. Preachers can help the faithful recognize that all those baptized are Spirit-filled (Sanctification).

Mark 1:4-11
We return again to the gospel for this church year, the first of the synoptic gospels to be written. This book was perhaps the source of other gospels, probably based on oral traditions of the passion narrative and accounts of Jesus’ sayings (the so-called Q-source). Likely written prior to the fall of Jerusalem in 70 AD, this anonymous work is traditionally ascribed to John Mark, perhaps referred to as an associate of Paul (Acts 12:12-25; 15:37; Colossians 4:10) or as Peter’s scribe (1 Peter 5:13). Some speculate that the original audience was the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4, 31), but it also could have been written for Palestinian Christians.

This lesson is a report of the ministry of John the Baptist (vv. 4-8) and of Jesus’ baptism by him (vv. 9-11). John’s attire and diet remind the people of the nomadic existence during the exile of or Elijah’s appearance (v. 6; cf. 2 Kings 1:8; Leviticus 11:22). As we have previously noted, many Jews at this time believed that Elijah’s return would mark a sign of the end times (Malachi 4:5). John’s location in the wilderness (v. 4) is a fulfillment of the prophecy of the messenger noted in Isaiah 40:3. John proclaims a baptism of repentance [Baptisma metanoias] (v. 4) and the coming Messiah (the mightier one) (v. 7). (This was a set of themes linked in first-century Jewish literature in the Dead Sea Scrolls [The Dead Sea Scrolls Uncovered, pp. 230-231]). He claims to have performed a baptism of water, while the powerful one to come will baptize with the Holy Spirit (v. 8). This gift of the Spirit was also associated with the end times (Joel 2:28-32). Jesus himself seems to recognize that the baptism he would offer are not identical with John’s (2:18).

Much less detail in Mark’s account of John’s preaching is given than is the case in the other synoptic gospels (Matthew 3:7-10; Luke 3:7-14). This is in character with Mark’s gospel that is more action-focused, recording fewer words of Jesus than the other gospels. No reference is made to the people confusing John with Christ or Elijah, like in Luke (3:15) or John (1:19-22). The story progresses with John baptizing Jesus in the Jordan (v. 9). Nothing significant about Jesus’ person is noted, save God’s word about him.

As usual in Mark, things happen “immediately” [euthus (a sign of the end times). As Jesus emerges from the water the heavens are torn apart [skidzomenous], an apocalyptic image signifying divine disclosure. The Spirit is received, and a voice from heaven proclaims him the “beloved [agapetos] Son” [huios] (vv. 10-11). The account here and the words of the voice from heaven parallel Psalm 2:7 and Isaiah 43:1. The Spirit descending on Jesus is a fulfillment of messianic prophecy in Isaiah 61:1. Except for the immediacy (eschatological emphasis) of the heavenly events, the account is closely paralleled in the other gospels. The difference is that in Matthew (3:14-15), John tries to avoid performing the baptism, claiming that he should be baptized by Jesus, while in John’s gospel alone (1:29-36), John testifies who Jesus is.

Application: A sermon on this lesson could distinguish Christian baptism, focusing on the connection between the Holy Spirit and Baptism (see Application for Second Lesson). Or the lesson’s stress on Eschatology could be highlighted, leading to sermons that emphasize that those baptized with a Christian baptism have radically been separated from the past and so have a fresh start in life (Sanctification).

THEME OF THE DAY
God is present unexpectedly in all spheres of life. These texts focus on God’s rule in our lives and his unexpected presence in them. Providence, but also the surprises of his love and grace (Justification by Grace), should receive special attention from the pulpit.

Psalm 139:1-6, 13-18
This is a prayer for deliverance from personal enemies attributed to David. As we have previously noted, most Psalms attributed to the great king were not his work. In fact, this particular Psalm is probably of a later date, appended to the original collection which comprises Book 5 of Psalms. Thus it seems useful to reiterate that the conclusion of many scholars that references to David in the Psalms like this one 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 trust in God and his guidance in face of hard times that all the faithful experience. The inscription “to the leader” at the Psalm’s outset probably is addressed to the leader of musicians in the Jerusalem Temple.

The song begins with an affirmation that everything we have ever done or thought is known by God (vv. 1-6). We are “hemmed in” [closed in] by him. God is said to be active in our lives (v. 5). Such knowledge is said to be too wonderful [pili]. Knowledge of the psalmist since conception is attributed to God (vv. 13-16). The wonder/preciousness of it all is celebrated (vv. 17-18). All dimensions of life seem to come from God.

Application: A sermon on this lesson will celebrate God’s providence, that he has known us and kept us “hemmed in” our whole lives. He is present everywhere in our lives and can be trusted, no matter how bad things look.

1 Samuel 3:1-10 (11-20)
This book’s origin as a distinct work derives from the Greek translation of the Hebrew Scriptures (the Septuagint), which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel and 1 and 2 Kings). It is probably the result of two or three sources: (1) Early traditions about Samuel and Saul; (2) Editor-molded materials into a connected history implying a critique of the events, deeming Israel’s kingship problematic, and so contending that the people must be set under the role of God and his prophet Samuel; or (3) Incorporating the previous strand into the more Deuteronomistic (D) history (the result of sweeping religious reforms in Judah under King Josiah in the seventh century BC). This lesson is the story of God’s first revelation to Samuel, when as still a boy he was lying down in the temple in Shiloh (where apparently the Ark of the Covenant was then housed) while his spiritual mentor Eli, the high priest and judge of Israel in the eleventh century BC, was lying down in his room (vv. 1-2). It is noted that this was a time when the Word of the Lord was rare and visions were not widespread. (This may refer to a lack of visions in this era, as they were equated with revelations to the ancient mind.) During the night while Eli and all slept, the boy hears his name called, but three times incorrectly responds, thinking Eli is calling him (vv. 4-8). Eli directs Samuel to remain lying down and if called again to respond to Yahweh. The lad complies when the Lord came to him again (vv. 9-10).

The lesson continues with Yahweh recounting to Samuel a warning he had already issued to Eli through an anonymous spokesman (in 2:27-36) that due to the blaspheming [qalal, literally "making themselves vile"] his sons had undertaken and his failure to restrain [kahah, literally "make dim"] them, the sin could not be abrogated by sacrificial offerings (vv. 11-14). Samuel lied there until the morning and was afraid to tell Eli (vv. 15-16). But after receiving reassurances from Eli, Samuel tells everything (vv. 17-18). It is reported that Yahweh was with Samuel as he grew, and all Israel knew him as a trustworthy prophet [nabi] (vv. 19-20).

Application: This lesson provides preachers with an opportunity to proclaim how God uses the most surprising means, a young child in the midst of great and trained religious leaders, to work his will. Thus we need to be alert to his presence in all dimension of life. These themes are all about Providence and God’s presence throughout Creation.

1 Corinthians 6:12-20
The lesson is taken from one of Paul’s authentic letters, written from Ephesus prior to his epistle to the Romans, to a church he had established (Acts 18:1-11). Relations had become strained with the church. The letter aims to address doctrinal and ethical problems disturbing the Corinthian church. The lesson addresses a controversy touched off by some Corinthians who were teaching that his views entailed that all things are lawful/authorized [exesti] (v. 12), and so they could indulge in satisfying sexual desire, much like we satisfy desire when eating. Paul responds by noting that not all things are useful and that the body is not made for fornication (v. 13). We are members [melos] of Christ (v. 15), one spirit with him (v. 17), a temple [naos] of the Holy Spirit (v. 19). Some things, like adultery, he adds, are not beneficial, and we should not be dominated by such desires (vv. 12-13). The resurrection of Christ is said to raise [egeiro] the faithful (v. 14). Our bodies dare not become members of a prostitute (v. 15), for we belong to the Lord (v. 14). He justifies these moves by noting that two become one flesh in sex, so that in sex with a prostitute we become who she is (v. 16). All the more reason to shun such behavior, as we are now a temple of the Holy Spirit, are no longer our own (v. 19). Paul reminds the Corinthians that they have been bought [agorazo] with a price, now belong to Christ, and may glorify [doxazo] God (v. 20).

Application: The main point of a sermon on this text should be to explore how Justification by Grace affords us a life of freedom from the law (Sanctification), and why such freed persons do not want to engage in evil. Another related sermon direction would be to focus on the Holy Spirit dwelling in us, for we belong to Christ. This both explains why as free we still want to do God’s thing (Sanctification as Spontaneous Good Works) and also highlights why in all dimensions of our lives God is present.

John 1:43-51
We have previously noted that this book is the last of the four gospels to be written, probably not composed until the last two decades of the first century. It is very different in style in comparison to the other three (so-called synoptic) gospels. In fact it is probably based on these earlier gospels. The book has been identified with John the Son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early church Irenaeus (Ante-Nicene Fathers, Vol. 1, p. 414). It is likely that it was written by a disciple of John. Hints of that possibility are offered by the first post-biblical church historian Eusebius of Caesarea who claimed that the book was written on the basis of the external facts made plain in the gospel and so John is a “spiritual gospel” (presumably one not based on eyewitness accounts of the author) (Nicene and Post-Nicene Fathers, Second Series, Vol. 1, p. 261). Its main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31).

This lesson is the call of several of Jesus’ disciples — Philip and Nathanael. There are no parallel accounts in the Synoptic Gospels. (Nathanael may be the same person called Bartholomew in the Synoptics [Mark 3:18; Matthew 10:3; Luke 6:14].) Jesus had just gained some of John the Baptist’s followers (especially Andrew and Peter) (vv. 37-42). Like Andrew and Peter, Philip is said to be from Bethsaidea, a town on the western shore of the Sea of Galilee. Philip and Nathanael recognize Jesus as the Messiah (“the one about whom Moses in the law and also the prophets wrote”) (vv. 43-45). Nathanael expresses surprise originally that the Messiah could be from Bethlehem (backwater town that it was) (v. 46). Jesus recognizes who Nathanael is prior to meeting him (having seen him under a nearby fig tree), and Nathanael is led to confess Jesus as Son of God [huios tou theou] and king of the Jews (vv. 47-49). Jesus’ comments about Nathanael being a Hebrew in whom there is no deceit/guile [dolos] (v. 47) are probably a reference to the fact that the man named Israel (Jacob) received his original blessing through deceit (Genesis 27:35). After he had confessed Jesus to be Son of God [huios tou theou, an affirmation in John which entails his divinity], finally, Jesus challenges Nathanael as to whether he believed only because of this prophecy of identification, for there will be greater things to be seen in His ministry (vv. 49-50). The greater things to be seen are heaven opening, the angels ascending and descending on the Son of Man (v. 51). This reference to the opening of heaven may again refer to Jacob, to a dream he had (Genesis 28:12) after deceitfully receiving Isaac’s blessing. In this gospel, “Son of Man” [huios tou anthropou] seems to represent a link between heaven and earth (3:13; 5:26-27; 6:62).

Application: The account provides an opportunity to remind the flock that God’s presence is revealed not just in astonishing miracles, but that faith sees miracles in what seems ordinary. These points might be related to John’s titling Jesus Son of Man. Christ is the link between heaven and earth, so that in him we perceive ourselves here on earth always linked to God and in his presence (Christology).

In the texts selected for this day, the Epiphany themes of the omniscience of the Lord God and of the Johannine Jesus is proclaimed, along with the guidelines that in response to God we must be open to the revelation of God, especially in terms of our sense of hearing and of sight. This will define for us the message that we should proclaim and the guidelines for life that we should share in our sermon or homily for this occasion.

1 Samuel 3:1-10 (11-20)

The Word of the Lord was said to have been rare during the latter days of the life of Eli. There was no frequent vision. The senses of hearing and of sight were not open to the messages from God. In this text, however, a fresh start is made. The senses of the boy Samuel are alerted when a call and a message come to him from the Lord. This text raises the question also for us whether we today are open to hear and to see new messages from God, as well as the messages that have come to us from God in the past.

Psalm 139:1-6, 13-18

The psalmist marvels at the profound knowledge that God possesses about every thought that the psalmist has ever had or will have. Even when the psalmist was in embryonic form, the Lord God was organizing every detail of the development of the psalmist. Since nothing is hidden from the sight and knowledge that God has, the psalmist must be open to God in every way. Therefore, the psalmist, and we together with the psalmist, must praise God forever.

1 Corinthians 6:12-20

In this text also not only the senses of hearing and of sight but the entire body is emphasized. The body with all of its senses is meant for the Lord. The body is said to be joined to the Lord. The body is a temple of the Holy Spirit within each person. The body was purchased at a very high price. The body is not private property to be used for selfish purposes. We are expected to glorify God in our body. As a temple of the Holy Spirit, the body is the primary place in which revelations of God the Holy Spirit occur. The believer is directed by Paul to do nothing that might hinder the activity of the Holy Spirit of God.

John 1:43-51

Here John the Baptizer is depicted as directing the attention of two of his own disciples (one of whom in 1:40 is identified as Andrew, the brother of Simon Peter) to Jesus, who is said to be the “Lamb of God.” The disciples follow Jesus and respond affirmatively to his invitation to them to “Come and see.” They are portrayed as open, therefore, to God’s new revelation in Jesus, providing a model for us also to follow Jesus and to be open to God’s new revelation in him.

John 1:43-51 includes a heavy concentration of Christological material. Within these few verses a multitude of Christological titles are applied to Jesus. Jesus is presented as possessing supernatural knowledge, of having seen Nathaniel while Nathaniel had been out of the sight of the other people who were standing with Jesus at that time. Confronted with this supernatural knowledge that Jesus obviously possessed, Nathaniel immediately responds by attributing to Jesus the titles of “the Son of God” and “the king of Israel.” Not only does the Johannine Jesus raise no objections to these titles; he also tells Nathaniel that compared to this supernatural knowledge Nathaniel has as yet seen hardly anything at all! Soon he will see far greater things than these. Then the Johannine Jesus tells Nathaniel that he will see the heavens opened (a symbol of God’s self-revelation) and will see the angels of God ascending and descending upon the Son of man. Where the psalmist had used poetry in depicting the omniscience of the Lord God, the Johannine writers used narrative.

Certainly, therefore, we should all be perceptive and receptive, especially during this Epiphany Season, to God’s self-revelation, including new self-revelation to us where we are.

THEME OF THE DAY
Now is the time! The theme of Realized Eschatology should dominate in the sermons, stressing the urgency of God’s love (Justification by Grace) and our response (Sanctification).

Psalm 62:5-12
This is a Psalm attributed to David, which refers to God as Elohim. We note once again that most Psalms attributed to the great king were not his work. Thus, many scholars have concluded that references to David in the Psalms like this one 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 confidence in God’s protection and total dependence on God that all the faithful experience. The Psalm begins with the Psalmist noting that he waits in silence for God, for he alone is his hope [tiquah], fortress/tower, and rock of salvation [yeshuah, meaning "safety"] (vv. 5-6). The reference to the Psalmist’s “soul” employs the Hebrew term nephesh which literally means life-source, not the Greek concept of a spiritual being distinct from the body. Our total dependence on God is expressed (v. 7); we are called to trust him (v. 8). Reference to Selah at the end of verse 8 is a liturgical direction which may indicate that there should be an instrumental interlude at that point. Life is said to be but an instant, and we are warned not to set hope on riches and gaining them dishonestly (vv. 9-10). An awareness that power [oz] belongs to God and of God’s steadfast love/mercy [chesed] is expressed, even though we are to be repaid according to our works (vv. 11-12).

Application: Several sermon options emerge from this Psalm. It is an occasion to confess their dependence on God and his loving mercy, despite the fact that they deserve condemnation were they repaid by their works. (Providence and Justification by Grace are the key themes for such a sermon.) Other possibilities include sermons on the transience of life (Eschatology) or against excess preoccupation with wealth and the dishonest ways it is often acquired (Sin and Social Ethics).

Jonah 3:1-5, 10
This book was likely written in the sixth or fifth centuries BC as Jews struggled to adjust to the Babylonian captivity. Drawing on Mediterranean folklore, a story told of Jonah who seems to have been a Northern Kingdom prophet who counseled Jeroboam II in the eighth century BC, the book is a satire seeking to communicate the theme of undeserved forgiveness of foreign people. The lesson commences after Jonah’s deliverance from the whale (2:10). He is commanded a second time to preach in Nineveh (the capital of Assyria). He goes and succeeds in calling the people to repentance (vv. 1-5). (The three days it took to traverse the city [v. 3] recalls Jonah’s three days in the fish’s belly [1:17].) As a result God spared them (v. 10). As is widely recognized, after the lesson ends Jonah expresses his unhappiness about God’s saving foreigners (4:1-2; 1:3). God responds with a reiteration of his concern for all, even Ninevites (3:11). Salvation is of the Lord (2:9b). This is a critique of a misunderstanding of Israel’s election as a particular status.

Application: This lesson provides a good opportunity to proclaim Realized Eschatology, the urgency of deciding for serving Christ without delay, for God can use us even when we are not really ready, willing, and able (Sin, Justification and Sanctification by Grace).

1 Corinthians 7:29-31
Again we read a lesson is taken from one of Paul’s authentic letters, written from Ephesus prior to his epistle to the Romans, to a church he had established (Acts 18:1-11). Relations had become strained with the church. The letter aims to address doctrinal and ethical problems disturbing the Corinthian church. The verses of the lesson emerge in the context of Paul’s discussion of marriage throughout the chapter. In these verses (vv. 29, 31) Paul notes that the end will soon come. As a result of the imminence of the end, Paul advises those with wives to live as though they had not (v. 29), to mourn as though not mourning (v. 30), to deal with the world as though not dealing with it (v. 31).

Application: This lesson also affords opportunity to proclaim Realized Eschatology, the urgency of deciding to serve Christ right away, and given this urgency Christians are to live “in,” but not “of” the world (Sanctification).

Mark 1:14-20
We return this Sunday to a text in the first of the synoptic gospels to be written, a book that was perhaps the source of other gospels, perhaps based on oral traditions of the passion narrative and accounts of Jesus’ sayings (the so-called Q-source). Probably written prior to the fall of Jerusalem in 70 AD, this anonymous work is traditionally ascribed to John Mark, perhaps referred to as an associate of Paul (Acts 12:12-25; 15:37; Colossians 4:10) or as Peter’s scribe (1 Peter 5:13). Some speculate that the original audience was the church in Rome (especially Gentiles), as the gospel presumes that readers are unfamiliar with Jewish customs and Palestinian geography (see 7:2-4, 31), but it also could have been written for Palestinian Christians. The lesson reports on developments at the beginning of Jesus’ activity in Galilee. It commences by noting that after John the Baptist’s arrest Jesus began proclaiming God’s good news (v. 14). This word is summarized as a call to repentance [metanoeo] and eschatological urgency (highlighting the kingdom of God [Basileia tou Theou]) (v. 15). This is the oldest, most historically authentic account of his preaching. The kingdom’s proclamation precedes the call to repentance. (This is not the priority in the parallel version in Matthew 4:17 and Luke 4:14.) An account of the call and response of Simon and his brother Andrew follows. Both are said to be fishermen who left their father Zebedee to follow Jesus (vv. 16-20). In typical Markan fashion these responses and those of others called are said to be “immediate” (at once [eutheos]) (vv. 18-20), signifying the eschatological urgency of the response. (This urgency is also reflected in the Matthean parallel account [4:22].)

Application: A sermon on this text will also exhort a lifestyle (Sanctification) governed by an awareness that the kingdom of God is at hand, a sense of the urgency about life (Realized Eschatology). This makes us bolder in the interests of seeing life in light of God.