Epiphany 2 | Ordinary Time 2, Cycle C (2016)

THEME OF THE DAY
God makes it happen! Sermons emphasizing this theme will focus on Providence, Justification by Grace, and Sanctification. Attention should also be given to the role of the Holy Spirit in facilitating God’s work.

Psalm 36:5-10
This is a Psalm of David on human wickedness and divine goodness. The lesson focuses on extolling the Lord’s goodness. Of course as we have previously noted it is unlikely that David is the author of the Psalms attributed to him (Brevard Childs, Introduction to the Old Testament as Scripture, p. 512). In fact some scholars conclude that references to David in the Psalms may be a way of using him to represent the inner life of all his subjects, and so of all the faithful (Ibid., p. 521). In that sense the Psalm calls us all to praise Yahweh for his goodness despite human wickedness.

The lesson begins with praising God by claiming that Yahweh’s steadfast love/mercy [chesed] extends to the heavens (vv. 5, 7). His righteousness [tsedaqah] is said to be like a mighty mountain saving humans and animals alike (v. 6). The psalmist proceeds to speak of how all people may take refuge in the shadow of God’s wings [kanaph, receiving protection], feast on the abundance of his love (the fatness of his house [bayith]), for the fountain of life is with him (vv. 7b-9). The image of God’s wings suggests the metaphor of God as an eagle, protecting the young (cf. Deuteronomy 32:6-11).

John Wesley claimed that God’s mercy was the most excellent of all his excellent attributes (Commentary on the Bible, p. 281). Although in its original Hebraic context the reference to God’s righteousness could connote legal, judgmental actions on the Lord’s part or a legalism, most Old Testament scholars note that this attribute of God is not in any way punitive, but more about relationship. Indeed, it has to do with God’s loyalty to his covenant in saving us and even at times later in the Old Testament era the righteousness of God construed as something bestowed on the faithful (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff) in a manner not unlike what Paul says happens to Christians in Christ (Romans 3:21-26). The Psalm refers to Yahweh as the fountain of life [chaiyim] (v. 9) and that his love brings mercy and righteousness to the upright of heart [leb] (v. 10).

Application: In articulating the themes of Providence and Justification by Grace in the text it is possible to link them to the theme of their being God’s work that he makes them happen.

Isaiah 62:1-5
This text is part of a prophetic book which is an editorial compilation of two or three distinct literary strands. Our lesson is probably part of the book’s final and newest section, not written by the historical prophet Isaiah of the eighth century BC, but after the Babylonian Exiles had returned to Judah in 539 BC, quite disappointed with how the return home was going. This lesson is a prophecy for redemption and restoration (vindication), pertaining to the glory of God’s people, a most appropriate word given its composition after the return of the exiles to

Judah. For the sake of Zion (the oldest and highest part of ancient Jerusalem and for the city as a whole), the prophetic author claims he cannot keep quiet and rest in reminding God of his promises until the people of the city are vindicated and saved [yeshuah, in safety] (v. 1). It is prophesied that the nations will see Judah’s righteousness [tsedeq] and glory [kabod, honor]; it is also prophesied that they will be given a new name (implying a new status, since names in the ancient world entailed a description of who one was) (v. 2). See the Psalm of the Day for clarification of the meaning of righteousness in the Old Testament. The point here is that Judah’s relationship with God will be restored.

It is promised that the people would become crowns of beauty in Yahweh’s hand, no more termed forsaken and desolate, but called Hephzibah (my delight is her) and Beulah (married), for Yahweh delights in the people and their land is married [to him] (vv. 3-4). (The encircling walls of a city set on a hill may be behind this image of Jerusalem as a crown.) As a young man marries a young woman, the writer proclaims that so shall the people of Judah marry their builder [in Hebrew the text reads “your sons,” ben, here] (God) and as the bridegroom rejoices over the bride, so God will rejoice over his people (v. 5).

Application: This text affords an excellent opportunity to proclaim how God’s never-changing love claims us and changes us, much like married love changes the lovers (Justification by Grace as Intimate Union).

1 Corinthians 12:1-11
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. This is a lesson devoted to teachings on the varieties of spiritual gifts.

Noting that before Christ the Corinthians had been led astray to idols that could not speak, Paul observes that no one speaking by the Spirit curses Jesus. Only by the Holy Spirit [pneumati hagiov] can we proclaim that Jesus is Lord [kurios] (v. 1-3). (This phrase was likely an early creedal confession by Christians [Romans 10:9; 2 Corinthians 4:5].) The same Spirit is said to give the variety of gifts [charisma, which entails being “graced”], the same Lord gives varieties of service, and the same God activates varieties of activities (vv. 4-6). To each is given a manifestation of the Spirit for the common good (v. 7). Various gifts are listed — wisdom, gift of healing, prophecy, tongues [glossa] (vv. 8-10). All are activated by the Spirit who allots to each one as he desires/purposes [bouletai] (v. 11). The real test of gifts seems not to be spiritual ecstasy, but whether they are of God and contribute to the common good.

Application: This lesson invites helping parishioners appreciate the presence of the Holy Spirit in their lives, why they need to Spirit to work in order to believe, to live with confidence, and to do good. As such Sanctification, Church, Justification by Grace, and Predestination are relevant doctrines.

John 2:1-11
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. 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). Recently some scholars have suggested an alternative account of the origins of John’s gospel. Appealing to the writings of a late-first/early-second century Bishop Papias, who may have implied that John’s gospel was the result of eyewitness origins, such scholars have argued that the book is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses, especially pp. 423ff; cf. Ante-Nicene Fathers, Vol. 1, pp. 154-155). This lesson is an account of Jesus’ miracle at the wedding at Cana, unique to John’s gospel.

A wedding held in Cana in Galilee is reported “on the third day” (presumably the third day from the day Philip had been called [1:43]) (v. 1a). Mary, Jesus, and the disciples had been invited (vv. 1b-2). When the wine gave out, Mary informs Jesus (implying he do something about it) (v. 3). Jesus protests to his mother about disclosing himself (v. 4). Calling her “woman” [gune] was a term of solemn and respectful address. She orders the servants to do as he says (v. 5). He orders in line with a rite of purification (perhaps in line with Leviticus 15:11) that six stone water jars be filled and some of the contents in these jars be given to the head waiter [diakonis, or master of ceremonies, literally “servant] (vv. 6-8). The head waiter called the bridegroom after tasting the water made wine and praised the quality of it (vv. 9-10). The author reports this to have been the first of Jesus’ signs [semeion], revealing his glory [doxa]. The disciples reportedly believed him (v. 11).

Application: This text invites sermons that proclaim the miracles we desire are incomprehensible, only visible through the Word of God and the Holy Spirit, that only through God can we recognize them or receive good things. When we have this insight we will begin to see God in everything. Providence, Christology, the Holy Spirit, and Sanctification are the prevailing themes.

THEME OF THE DAY
The people of God stick together. In accord with the Epiphany Season’s preoccupation with the Christian life (Sanctification) these lessons stress our unity in Church, Ministry (the Priesthood of All Believers), and society (Social Ethics).

Psalm 19
This is hymn of God as creator of nature and of the Law, traditionally attributed to David. This notation is made to the director of the Jerusalem Temple musicians. Of course as we have previously noted it is unlikely that David is the author of the Psalms attributed to him (Brevard Childs, Introduction to the Old Testament as Scripture, p. 512). In fact some scholars conclude that references to David in the Psalms may be a way of using him to represent the inner life of all his subjects, and so of all the faithful (Ibid., p. 521). In that sense this is a Psalm calling on all the faithful to praise God as creator of nature and of the law.

The song begins with verses claiming that the sky and the succession of days praise God (vv. 1-6). This theme affords an opportunity to express ecological sensitivity. We find a reference to nothing being hidden from the sun’s heat, probably an image drawing on the Near Eastern notion of the sun god as the god of justice, who knows all things. This anticipates the verses that follow verse 6, which may be a later addition, praising the revelation of God’s will in the Mosaic Law [torah] (especially vv. 7-10). First it is noted how the Law makes wise, gives rejoicing [sus], warns us (the judgments of Yahweh are said to be righteous), and that in keeping the Law there is great reward [eqeb] (v. 11). We are reminded again that the terms mishpat [judgment] and tsaddiq [righteous] do not just connote legal, judgmental actions, but when applied to God they concern loyalty in one’s relationships (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff), in this case how God’s judgment or warning contributes to restoring our relationship with him. The psalmist then prays to avoid sin (vv. 12-13) and concludes with the reminder that only with God’s grace can we keep the Law. In the final verse, we find the famous prayer that our words and meditation may be acceptable [ratson, be pleasing] to God (v. 14).

Application: Several sermon options emerge from this Psalm. Sermons on ecology (Social Ethics) might be developed. For this to transpire it should be noted that we need to stick together. Other sermon directions might be to focus on the purpose of God’s Law, to condemn sin leading us to an awareness that we need grace in order to keep the Law and do God’s will (Justification by Grace).

Nehemiah 8:1-3, 5-6, 8-10
Ezra and Nehemiah were originally one book. Parts of Nehemiah may have been misplaced and belong in Ezra (especially this chapter). It was probably compiled by the author/editor of the Chronicles in the late-fourth/early-fifth centuries BC. This reflects in themes of theses books regarding how the bond between God and Israel was best symbolized in David and his kingdom and the establishment of the temple in Jerusalem. Another crucial theme was God’s use of foreign rulers for Israel’s sake. Collectively Ezra and Nehemiah are a narrative of the restoration of the Hebrew people to their homeland during the period of Persian domination in the late-sixth/early-fifth centuries BC. As noted this lesson reports a first stage in the return of the exiles to Israel, under the leadership of Ezra.

The lesson first reports that when all the people gathered in the square in Jerusalem the priest Ezra was directed to bring the book [sepher] of the Law [torah] of Moses (vv. 1-2). He reads it for the people in front of the water gate for the entire morning (v. 3; see 3:26 for the location of the water gate). Then he blessed Yahweh and the people responded with amens and uplifted hands (v. 6). Interpretation was offered (v. 8). It was probably necessary to interpret the book written in Hebrew for the people more familiar with Aramaic. The emotional response of the people indicates that the Law is not so much perceived as something external to them, but as a liturgical component that shapes and has shaped who they are. Nehemiah is identified as governor and Ezra as the priest and Levites who taught the people all inform them that it is a holy day. They are instructed to feast (in accord with the commemoration of the new moon, which included sharing bounty with the poor and resident aliens [Deuteronomy 14:29; 26:12-13]) (vv. 9-10). This day, the first day of the seventh month, later became Rosh Hashanah (Jewish New Year’s Day).

Application: This story in this lesson invites reflection on the biblical roots and common sense of the Church’s engagements on behalf of the poor and immigrants (Social Ethics) and the roots of these activities in Justification by Grace.

1 Corinthians 12:12-31a
Again we read a lesson 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. This lesson is a discourse on the Body of Christ and its many members.

Paul observes that just as the body [soma] is one with many members [melos], so it is with Christ’s Body (v. 12). He notes that all members of Christ’s Body were in one Spirit baptized into one Body, no matter what their condition (v. 13). The Body consists of many members, he adds (vv. 14, 20). Each member of the Body is essential (vv. 15-18, 20-21). There would be no body were there only a single part of the body (v. 19). Members of the body that seem weaker are indispensable (v. 22). Thus the less respectable [inferior] members of Christ’s Body are to be treated with greater respect/honor, while the more respectable members do not need this (vv. 23-24). If one suffers all suffer together; if one is honored all rejoice together with it (v. 26). Paul reminds the Corinthians that they are the Body of Christ and individually members of it (v. 27). God has appointed many different offices — prophets, apostles, teachers, various kinds of tongues, and so forth (v. 28). All cannot undertake all these tasks (vv. 29-30). But Paul urges they strive for greater gifts [charisma] (v. 31).

Application: This lesson affords excellent opportunity to reflect on the idea of the Priesthood of All Believers (Ministry and Church), that all vocations undertaken by Christians are holy/spiritual undertakings (Sanctification).

Luke 4:14-21
We have previously noted that this gospel is the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). 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 lesson is a tale of Jesus’ return home and programmatic identification of himself with the messianic ministry of setting the oppressed free (an express concern for the poor — typical of Luke). Though there are parallel accounts in Matthew (13:54-58) and Mark (6:1-6a), the concern about the poor in this lesson is unique to Luke’s gospel at this point. Filled with and under the power of the Spirit [pneuma], Jesus is said to return to Galilee and a report about him was spread. He began teaching in the synagogue to much praise (vv. 14-15). The claim that Jesus was under the power of the Spirit is another example of Luke’s teaching the agency of the Spirit (3:22; Acts 2). In Nazareth, identified only by Luke as Jesus’ hometown, he goes to the synagogue to worship (as was his custom), he is given the scroll of Isaiah to read (as it was common to have guests read the prophetic scroll) (vv. 16-17). Then Luke has Jesus launch into his speech, which is unique to the Lukan gospel. He reportedly reads Isaiah 61:1-2; 58:6 and the message of the Spirit of the Lord being upon Zion, if not the Suffering Servant (Messiah) to come to bring good news to the poor [ptochos], to proclaim release to the captives and oppressed, to proclaim the year of Yahweh’s favor [acceptable year of the Lord ] (vv. 18-19). This is probably a reference to the Year of Jubilee of Leviticus 25:8-12, which prescribes the emancipation of slaves and the return of confiscated land. It seems intended to be an Eschatological vision (see vv. 43-44; cf. Robert Tannehill, The Narrative Unity of Luke-Acts, Vol. 1, pp. 81-82). Jesus sits down after reading the scroll, the position from which most sermons in this era were delivered. He then proclaims himself the fulfillment of this scripture (v. 21).

Application: This text is an excellent opportunity to preach on the Christian’s concern for the poor (Social Ethics) but with attention to the Holy Spirit.

THEME OF THE DAY
God calls and equips. This is another Sunday devoted to the Christian life (Sanctification and Social Ethics) but understood as the work of God (Providence, Predestination, and Justification by Grace).

Psalm 71:1-6
This is an aged worshiper’s (v. 9) prayer/lament for deliverance from personal enemies. The psalmist claims to take refuge in Yahweh, urging that we never be put to shame (v. 1). He pleads that in the Lord’s righteousness [tsedeq] the psalmist be delivered and saved [yasha] (v. 2). He petitions that Yahweh would be a rock of refuge, a strong fortress [metsudah] to save him (v. 3). Although in its original Hebraic context this could connote legal, judgmental actions on the Lord’s part or a legalism, most Old Testament scholars note that God’s righteousness is not in any way punitive, but more about relationship. Indeed, it has to do with God’s loyalty to his covenant in saving us and even at times later in the Old Testament era the righteousness of God construed as something bestowed on the faithful (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff) in a manner not unlike what Paul says happens to Christians in Christ (Romans 3:21-26). The psalmist next pleads for rescue from the hand of the wicked and the unjust (v. 4). It is noted that the Lord is his hope [tiqvah] and trust since youth (v. 5). He has leaned on him since birth for the Lord took him from his mother’s womb (v. 6).

Application: Sermons on this text might focus on aging with dignity by the grace of God (Sanctification) or that God has called us since our youth, but equips us to cope with injustice and to hope (Providence, Predestination, Sanctification, Eschatology).

Jeremiah 1:4-10
This 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 pre-dated 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).

This lesson is part of the story of Jeremiah’s call. God’s Word comes to inform the prophet that before he was formed in the womb and born, Yahweh knew [yada] him and consecrated him to be a prophet (vv. 4-5). Jeremiah responds by pointing out his youth and ineffectiveness as a speaker (v. 6). Yahweh responds with the assurance that he will do the sending and speaking for Jeremiah (v. 7). The prophet has nothing to fear (v. 8). Yahweh then touches Jeremiah’s mouth, puts his words in the prophet’s mouth, and appoints him over the nations to pluck up, pull down, to destroy [abad], and to build [bannah] (vv. 9-10).

Application: This text should lead to sermons proclaiming that God has called us to serve him and that no one can avoid this call and God’s claim (Justification by Grace, Predestination, Sanctification).

1 Corinthians 13:1-13
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. This lesson is his famed discourse on love.

The lesson must be understood in light of the preceding discourse on spiritual gifts (12:1-11). The text refers to agape love, a love given by God or to the love of God, not to natural human love.

Mere speaking in tongues [glossa] without love is said to be but a noisy gong (v. 1). Prophetic power and faith without love render one nothing (v. 2). Likewise, generosity and martyrdom (as some ancient texts refer to the body being buried) without love gains nothing (v. 3). The virtues of love are extolled — patience, kindness, humility, not being irritable, hoping and enduring all things (vv. 4-8a). It is noted that prophecy [propheteia], tongues, knowledge [gnosis] end (v. 8b). For they are only partial (vv. 9-10). Paul notes that ways of childhood are put aside in adulthood (v. 11). Now we see only dimly as in a mirror, but at the end we will know fact-to-face, know fully (v. 12). For now, faith [pistis], hope [elpis], and love abide, but love is the greatest (v. 13).

Application: This text invites sermons about God’s love which makes us love (Justification by Grace and Sanctification with good works as spontaneous).

Luke 4:21-30
We return again to this first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). This is a story of Jesus enduring rejection in his hometown. The other Synoptic Gospels include this account, though verses 23-25 in this text have no equivalent in the parallels. Also while the people’s rejection of Jesus entailed that Jesus did no mighty work among them (Mark 6:5-6; Matthew 13:58), this is not the case in Luke.

The story begins following an address by Jesus in the synagogue (vv. 16-20). He claimed his proclamation fulfilled [pleroo] Hebrew Scripture [graphe] (v. 21). It is reported that all spoke well of him, noting he was Joseph’s son (vv. 21-22). The Lord responds claiming defensively that some might say he should heal himself and that he should do in his hometown [patridi, literally “native-place”] what he had done in Capernaum (v. 23). No surprise, he adds, since prophets are not accepted in their hometowns (v. 24). Jesus then proceeds to provide examples in his own defense of instances in the periods of Elijah and Elisha when healings and miracles were not done, except for a Syrian (a Gentile) (1 Kings 17:1, 8-16; 18:1; 2 Kings 5:1-14) (vv. 25-27). Hearing this proclamation, the crowd in the synagogue was enraged and drove Jesus out of town. He escapes and leaves on his own terms, a sign pointing to his mission in Jerusalem (vv. 28-30).

Application: This text is about Jesus and so God being on the side of the “other” (those not like us). Justification by Grace and Social Ethics are the core issues, but so is Sin insofar as sermons might examine how like in Capernaum we challenge Jesus’ agenda.

THEME OF THE DAY
God in all his glory is too good to miss! This festival affords opportunities for focusing on the awesome sovereignty of God and on Christ’s glorification (God and Christology) with special attention to his love for us (Justification by Grace and Providence) with an awareness of our unworthiness.

Psalm 99
As noted several times previously, Psalms is a collection of prayers and songs composed throughout Israel’s history. It is organized into five collections of books, perhaps an analogy to the five books of the Torah. The authors of each of the Psalms are largely unknown, as in this case. This loosening of them from their historical origins entails the validity of their use today in very different contexts from their origins (Brevard Childs, Introduction to the Old Testament as Scripture, p.523). The actual title of the book is derived from a Greek term meaning “Song” [psalmos]. The Hebrew title of the book, Tehillim, means “hymns” or “songs of praise.”

This Psalm is a hymn of praise of God’s holy and righteous rule. Sometimes called an Enthronement Psalm it was likely used on festivals like the Festival of Booths (Leviticus 23:33ff). Yahweh is proclaimed king; the people may tremble (v. 1a). He is said to sit upon the cherubim [kerubim] (v. 1b). (This is a reference to the Lord’s invisible abode above carvings of winged sphinx-like creatures on the Ark of the Covenant.) The Lord is said to be great Zion (Jerusalem), exalted over all people (v. 2). All are to praise his awesome name, his holiness [qodesh] (vv. 3, 9). He is said to be a mighty king, lover of justice, who executes justice [mishpat, literally justice] and righteousness [tsedaqah] (v. 4). We have previously noted that the Hebraic equivalent term for “righteousness” does not just connote legal, judgmental actions, but when applied to God it concerns loyalty in relationships, the loyalty of God (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff). Likewise we remind ourselves that God’s judgment in the Hebraic sense is a word of comfort, in the sense that it can cause positive outcomes and provide comfort, knowing that God’s just actions have an end in sight (Ibid., pp. 343, 358-359).

Directives are given to extol Yahweh and worship his footstool [hadom regerl] for he is holy (v. 5). The footstool refers either to the ark on Mount Zion or to Mount Zion itself. Yahweh Elohim is praised for answering the petitions of Moses, Aaron, and Samuel who kept his decrees (vv. 6-8a). He is said to be a forgiving [nasa, lifting away] God, but takes vengeance on wrongdoings (v. 8).

Application: This Psalm fits the Theme of the Day’s concern to praise God in his majesty but with an awareness that as awesome as this God is he is still loyal and forgiving of his people (Justification by Grace and Providence).

Exodus 34:29-35
Like all five of the books of the Pentateuch, Exodus is probably the product of several distinct literary traditions. This book is comprised of three: 1) J, a ninth/tenth century BC source, so named for its use of the name Jahweh or Yahweh (translated “Lord”); 2) E, an eighth century BC source named for its use of the divine name Elohim (translated “God”); and 3) P or Priestly Source dated from the sixth century BC. This lesson was probably put in final form by P. We have here an account of Moses’ return to the Hebrews from Mount Sinai after encountering God in the renewal of the previously broken covenant. He returns with the two tablets of the covenant and his face is reported to have shone [qaran] as a result of his encounter with God (v. 29). The people of Israel seem to have feared him because his shining face seemed like God. Aaron and all the Israelites feared to come near Moses with his shining face, but Moses summoned them to him (vv. 30-31). He then gave the people the commandments and put the veil on his face (presumably to cover the glory of God reflected in him) (vv. 32-33). When speaking to Yahweh (in the Tent of Meeting where Yahweh was thought to be present [25:8ff]), Moses removed the veil and then covers his shining face when returning. The Israelites would see the shining skin of his face (vv. 34-35).

Application: This is another lesson occasioning attention to the awesomeness of God, this time with reference to his lordship of the law. Consequently sermons on this text might explicate the true purpose of the law (to condemn Sin) so that the good news of Justification might receive more attention.

2 Corinthians 3:12–4:2
This lesson is taken from one of Paul’s authentic letters, written as relations had further deteriorated between him and the Corinthian church in the period since writing 1 Corinthians. Chapters 10-13 of the book are so different in style and tone from its first chapters as to lead many scholars to conclude that they may be the “severe letter” mentioned in 2:4. Like the first letter, this Epistle aims to address doctrinal and ethical problems disturbing the Corinthian church.

This lesson continues a discourse on the ministry of the new covenant and its freedom. We are told that we have hope [eipis] (the ministry of justification/righteousness [dikaiosune] [3:9]) and so may act with boldness [parrhesia], unlike Moses who veiled himself in order to keep the people of Israel from gazing at the end of the Old Covenant (its temporary character) (3:12-13; cf. Exodus 34:33). In the Greek philosophy Paul had been taught, frank speech was on freedom and confidence (vv. 17, 4). To this day, the apostle writes, the Hebrew people’s minds are hardened when they hear the books of the Hebrew Bible read. There remains a veil that only Christ can set aside (3:14-16). The Lord is said to be the Spirit [pneuma], and where the Spirit of the Lord is there is freedom [eleutheria] (3:17). (It is possible but not certain that we have here a reference to Christ and to his unity with the Spirit [Romans 8:9-10]). Paul claims that Christians, with unveiled faces, see the Lord’s glory and are being transformed [metamorfourmetha, literally changed] in the same image from one degree of glory [doxa] to another (3:18). As is by God’s mercy/kindness [eleeo] that we are engaged in this ministry, we do not lose heart (4:1). Paul insists that he has renounced shameful and cunning things. By open statement of the truth Paul commends himself to the conscience of all in God’s sight [enopian] (4:2).

Application: The lesson affords occasion for proclaiming the confidence that the risen Christ and his glory afford us, in the midst of our doubts. Sin, Justification by Grace, and Sanctification may be addressed.

Luke 9:28-36 (37-43)
We are again reminded that this gospel is the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). 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.

Appropriately enough, this lesson is Luke’s version of the Transfiguration (vv. 23-27), which may be followed by an account of Jesus’ healing an epileptic child (vv. 37-43). Parallel accounts appear in the other two Synoptic Gospels, though the parallel texts also include an account of the disciples’ questions about the coming of Elijah (Matthew 17:1-21; Mark 9:2-29).

It is reported that eight days after teaching on conditions of discipleship (vv. 23-27), Jesus ascends a mountain with Peter, James, and John in order to pray (v. 28). While praying, Jesus’ face changed and his clothes became dazzlingly white (v. 29). Several times Luke uses prayer as a setting for revelation (cf. 3:21-22; 22:39-46). Moses and Elijah are said to have appeared, speaking to Jesus about his mission to Jerusalem (vv. 30-31). Both Moses and Elijah were expected to return before the Last Judgment (Deuteronomy 18:1-5; Malachi 4:5). Though sleepy, the disciples see Christ in his glory [doxa] (v. 32). Glory is a sign of divine presence (Exodus 24:17; 40:34). As Moses and Elijah were leaving, Peter asks if the disciples should make dwellings [skene] for Jesus and prophets who had appeared (really suggesting that the favored disciples should withdraw [v. 33]). All were overshadowed by a cloud [nephele] and were terrified. (A cloud signified the divine presence [Exodus 6:10--19:1; 24:15-18].) A voice proclaims that Jesus is the Son of God, the chosen [agapetos, may also connote “Beloved] who should be heeded (vv. 34-35). Then Jesus was found alone, and the disciples who had been present kept silent (v. 36).

Coming down from the mountain, a great crowd reportedly met Jesus (v. 37). A man from the crowd begs for the healing of his epileptic son (vv. 38-39). Jesus’ disciples had been unable to do this (v. 40). Jesus laments on a faithless generation [genea], but then rebukes the unclean spirit and heals the boy (vv. 41-42). It is reported that all were astonished [exeplessomai] at God’s majesty [megaleiotes] (v. 43).

Application: This is text for proclaiming God’s majestic love for us (God, Justification by Grace, Providence).

THEME OF THE DAY
Sorrow for sin and the way out. Sermons condemning our Sin and God’s forgiving, albeit sometimes hidden love along with an appreciation of how the struggle with Sin transpires throughout life also coupled with a sense of urgency in how we live (Realized Eschatology) are all appropriate.

Psalm 51:1-17
A lament Psalm for healing and moral renewal, traditionally ascribed to David after being condemned by Nathan for sexual transgressions with Bathsheba. Of course as we have previously noted it is unlikely that David is the author of the Psalms attributed to him (Brevard Childs, Introduction to the Old Testament as Scripture, p. 512). In fact some scholars conclude that references to David in the Psalms may be a way of using him to represent the inner life of all his subjects, and so of all the faithful (Ibid., p. 521). In that sense this lament and plea for healing and renewal is our song.

The psalmist urges God to have mercy [chanan, to be gracious] according to his steadfast love [chesed, lovingkindness] and wash away [kabas] or cleanse [taher] our sin [chata] (vv. 1-4, 7, 9). Reference to being purged with hyssop in verse 7 suggests a ceremony of sprinkling such as those reported in Exodus 12:22 and Leviticus 14:20, 48-53. God has no interest in sacrifice, the psalmist notes (vv. 16-17). He adds that sin is only sin if perceived as committed against God (v. 4). Presumably ordinary guilt is not sin. A reference is made to being born in sin (suggesting the Christian doctrine of Original Sin) (v. 5) and also to being rejected by the Holy Spirit (v. 11). The psalmist proceeds to note that God desires inward truth/steadfastness [emeth] and wisdom [chokmah] (v. 6). After reiterating the plea for deliverance and mercy (even from physical distress), the psalmist pleads for joy and gladness, that Elohim would hide his face [paninm] from the sins we have committed (vv. 7-9; cf. v. 12). This leads to hope for transformation, that the forgiven sinner be given a new and right heart [leb] and a willing/steadfast spirit. Reference to the Holy Spirit [ruach qodesh] given to the believer seems to be a reference even in this Old Testament context to God’s sustaining presence (vv. 10-11). Such a transformation leads to a vow to do evangelism, as we teach God’s ways [derek] (v. 13) and praise God with contrition [dakak, a bruised heart] (vv. 15, 17).

Application: The Psalm affords occasions for sermons on Original Sin, on the need for a life of penance and/or doing evangelism (Sanctification) which results from the Spirit’s work as well as transformation by the mercy and love of God, and also on Justification by Grace (both as giving us a new heart [transforming the faithful] or as overlooking our sin). Sermons on the work of the Holy Spirit, the joy of Christian living (Sanctification), and Justification as a cleansing and washing away of our sins are also appropriate.

Joel 2:1-2, 12-17
The book reports on the ministry of a cultic prophet who did his work in the Jerusalem Temple, probably during the period of Persian domination after the return of the Babylonian exiles (539 BC-331 BC). (Some speculate that the concluding sections of the book [2:28ff] may be the work of an editor of the period of the Maccabees in the second century BC.) The book’s historical theme is the plague of locusts that had destructively descended on Israel (1:4). It is also characterized by apocalyptic/eschatological elements — references to the Day of the Lord (2:1-11b, 28-32; 3:1-3b, 9ff). There is an evolution in this concept from being a day of judgment, not one of salvation, to the suggestion that it is a theme of hope and salvation (3:1ff).

The text is a cry of alarm since the cataclysmic Day of the Lord is coming. Reference to a great and powerful army and to the clouds of thick darkness is probably a way of talking about the plague of locusts ravaging the land (though they might just symbolize the eschatological cataclysm) (vv. 1-2). Yahweh even seems at the head of this plague in verse 11, but then the prophet abruptly changes to a more gentle tone. He proceeds to make a call to repentance by which the calamity might be averted (vv. 12-17). Fasting, weeping, mourning, and offerings in the temple are commended, but above all a repentance [shub, a turning back] of the heart is exhorted (vv. 12-13, 15). We seem to find here classical prophetic preaching placed in a cultic context.

Yahweh is said to be gracious and merciful [rachum] (a phrase often attributed to the Lord as it is rooted in Israel’s ancient formulations of faith [Exodus 34:6; cf. Nehemiah 9:17, 31; Psalm 86:5]). An assembly to sanctify [qadesh, to set apart] the people is called (vv. 15-16). These verses and the one continuing to the end of the lesson take the form of a traditional liturgy. Priests (also called “ministers [sharath] of the Lord”) are called on to weep for the people in the temple (especially in the inner court reserved for priests — between the vestibule and the altar) and urge God to spare the people, so that the truth of their commitment to Yahweh no longer be questioned by Gentiles (v. 17).

Application: This text offers an opportunity to deal with Sin and the urgency of repentance (Realized Eschatology), seeking to open our eyes to the gift of God’s forgiving live (Justification by Grace) leading to Sanctification along with repentance as necessary fruits.

2 Corinthians 5:20b–6:10
This Epistle was written by Paul to address relations with the Corinthian church which had further deteriorated during the period after 1 Corinthians had been written. Chapters 10-13 of the book are so different in style and tone from the first chapters (in which the lesson is located) as to lead scholars to conclude that they are the “severe letter” mentioned in 2:4. In this text Paul is either responding to critics or writing part of a letter of reconciliation.

Paul begins the lesson by urging the Corinthians for Christ’s sake to be reconciled [katallasso, to be changed thoroughly] to God (5:20b); Christ, it is noted, became sin [hamartia] (assumed our sinful nature [Romans 8:3]), though not a sinner, so that we might become the righteousness of God (5:21; cf. 1 Corinthians 1:30). Justification and righteousness [dikaiosune] are here woven together. They have a similar Greek root, for Justification [dikaioma] resembles the Greek equivalent for the term righteousness. You cannot be declared right without “rightness” or “justice.” There is much controversy in New Testament scholarship about what Paul means by “righteousness of God,” a tendency to critique the idea that it entails that God declares us righteous. This argument is made on grounds that there are no Old Testament precedents for such an idea. But the concept of righteousness as not having to do with distributive justice but with relationships (with God’s relationship with the faithful and so salvation) is an Old Testament concept (Nehemiah 9:8; Isaiah 57:1; Gerhard von Rad, Old Testament Theology, Vol. 1, p. 371). And New Testament scholarship tends to understand the concept this way — in terms of a restored relationship (Rudolf Bultmann, Theology of the New Testament, Vol. 1, p. 271). Consequently it seems appropriate in this text (and elsewhere in

Paul’s writings) to interpret God’s righteousness in terms of his faithfulness to his relationship with his people, that it is his righteousness which restores the relationship (Psalm 71:2; von Rad, p. 373). The concept of “reconciliation” [katallasso] in verse 20b as entailing being thoroughly changed supports this idea. God’s righteousness, restoring our relationship with him, thoroughly changes the faithful. And even the Pauline idea of the righteousness of a righteous one being given to those who have fallen (a vicarious death) is itself a Hebrew concept; see 2 Maccabees 7:37-38; 4 Maccabees 6:28; 17:22.

The apostle proceeds to urge that we not accept God’s grace [charis] in vain (6:1). Citing Isaiah 49:8 about God listening at an acceptable time, helping the faithful on the day of salvation, Paul notes that now [nun] is the moment to act (the end is near) (6:2). No obstacle will be put in the way of any believer, and so no one can rightly criticize his ministry [diakonia] (6:3). He accounts the suffering and persecution he has experienced in ministry (6:4-7). In antiquity, hardship, and virtue were closely linked. The apostle concludes with seven antithetic clauses illustrating the hiddenness of the gospel — finding its presence under dishonor, death, suffering, sorrow, poverty (vv. 8-10). In formulating these phrases, Paul may be drawing on Psalm 118:17-18 and Graeco-Roman paradoxes about the ideal sage.

Application: The text invites sermons on the hiddenness of the gospel and of Christian living (Justification by Grace and Sanctification), as well as the reasons for this hiddenness (the ongoing struggle with sin in the Christian life).

Matthew 6:1-6, 16-21
The lesson reports a segment of Jesus’ Sermon on the Mount, teaching practical piety. Most of the text is peculiar to Matthew and his efforts to address Jewish Christians in Antioch who were no longer in communion with the synagogue. Jesus begins with a warning against a hypocritical piety (especially doing merciful deeds; Matthew usually has the Pharisees in mind when referring to “hypocrisy”) that aims for others to notice one’s faith (v. 1). Likewise it is said to be better to give alms (eleemosune, gifts of charity in synagogues, the foremost act of piety in the eyes of first-century Jews) without fanfare, but so that “the left hand does not know what the right hand is doing” (vv. 2-4). In a similar manner it is said to be better to pray privately than ostentatiously in public (vv. 5-6). Adult Jewish males in this era were expected to pray morning and evening in the direction of Jerusalem thrice daily, as well as before and after meals.

After a critique of long public prayers (vv. 7-8), teaching the Lord’s Prayer (vv. 9-13), and exhorting forgiveness [aphesis] (vv. 14-15), Jesus urges that fasting not be done ostentatiously so that only the Father knows (vv. 16-18). (In this era, pious Jews fasted twice a week, though the Day of Atonement was the only fast prescribed by Jewish law [Leviticus 16:29-30].) Here we observe Matthew’s anti-Pharisaism coupled with a moral strategy. Jesus critiques trust in worldy goods, which are prone to destruction (vv. 19-20). In ancient times a large part of wealth consisted of costly garments liable to destruction by moths. Then Matthew has Jesus add that one’s treasure is indicative of one’s heart [kardia] (v. 21), i.e. one’s moral priorities (see 9:4; 12:34; Psalm 24:3-4).

Application: This lesson provides opportunities to help people see sin even in their best deeds, how such hidden sin often leads to the pursuit of wealth, in order to prepare them for the good news of forgiveness (Justification by Grace). Sermons focusing on prayer (even on the Lord’s Prayer) as a way to struggle with sin (Sanctification) would also be appropriate.