Proper 16 / Pentecost 11 / Ordinary Time 21, Cycle A
THEME OF THE DAY
God makes the difference! The lessons focus on how life gets better because of what God does (Justification by Grace, Sin, Social Ethics).
Psalm 124
The Psalm is a thanksgiving for national deliverance, traditionally attributed to David. Again we are reminded that Psalms attributed to David are not likely written by the king. In fact, 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 expectation that all the faithful give thanksgiving to God in good times. In fact, this is a song of ascent, perhaps a pilgrim song so named for the ascent necessary when entering Jerusalem. Some scholars have speculated that it may have been a thanksgiving of the Israelites for their deliverance from the Babylonian captivity.
The Psalm begins with a proclamation that had the Lord not been on the side of Israel its enemies would have swallowed them up and the flood would have swept them away (vv. 1-5; cf. Psalm 32:6). Yahweh is blessed for not giving Israel as prey to her enemies (v. 6). Israel has escaped like a bird from the snare of flowers (v. 7). In a concluding confession of faith in hymnic form, Israel’s help in Yahweh’s name [shem], who created heaven and earth, is proclaimed (v. 8).
Application: This Psalm gives preachers a chance to reflect on all the enemies/challenges we face (Sin) along with proclaiming the confidence we may have that God makes a difference in setting us free from life’s trials and challenges (Justification by Grace and Providence). These insights compel the faithful to lives of thanks (Sanctification).
OR
Psalm 138
This is a thanksgiving for deliverance from trouble, traditionally attributed to David. See comments on the previous Psalm regarding what to make of references to David in the psalms. In that sense this song is about trust in God in face of hard times that all the faithful experience. Since it is not a lament, this Psalm is also probably not a part of the original collection of Psalms of David (140-143) in book 5 of the Psalms.
A psalmist in the temple court begins by offering thanks with his whole heart [leb]. He claims to do this “before the gods” [elohim, a plural term that may refer here to the heavenly assembly that surrounds Yahweh or could indicate that Israel still regarded Yahweh as the greatest of the many gods]. Yahweh is also said be merciful [chesed, exhibit loving kindness] (vv. 1-2). The psalmist praises God for answering him on the day he called him, for increasing the strength of his soul [nephesh, a Hebrew term not identical with the Greek concept of the soul as a rational, eternal substance that can exist independent of the body, but a term connoting the life force, like breath] (v. 3). This follows a hymn of praise, noting that all the kings of the earth shall praise Yahweh. His glory [kabod] is said to be great (vv. 4-5). For though the Lord is high [rum], he regards the lowly [shaphal] (v. 6). A preferential option for the poor is proclaimed here. The Psalm concludes with an expression of faith, confessing confidence that the psalmist will be protected by Yahweh and the Lord will fulfill his purpose with him, for Yahweh’s mercy/loving kindness [chesed] will endure (vv. 7-8).
Application: This Psalm also gives preachers a chance to reflect on all the troubles we face (Sin) along with proclaiming the confidence we may have that the loving God makes a difference in setting us free from life’s trials and challenges (Justification by Grace and Providence). This leads to an awareness of the glory of God and the mandate to praise him (Sanctification). Another angle for the sermon is to recognize that God’s majesty does not lead him to overlook the lowly and the poor. This opens the door for sermons on God’s (and so Christians’) care for the poor (Social Ethics).
Exodus 1:8–2:10
This book is so named for the Greek term referring to the liberation of the Israelites from Egyptian bondage. Its Hebrew name (meaning “These are the names”) refers to the first words of the text’s prologue. Like Genesis, the book is a compilation of three distinct oral traditions: 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. In this text (the source is not clear) we read of Israel’s bondage in Egypt and the childhood of Moses.
The account, which is likely a compilation of the J and E strands, begins with a report that a new king arose in Egypt who did not know Joseph. (Historians suggest that this new regime may be the beginning of Egypt’s nineteenth dynasty established under Seti I [1308-1290 BC]. Based on v. 11, the king described in the lesson may have been his successor, Ramses II [1290-1224 BC].) Concerned at the numerical growth of the Israelites, he decides to enslave them as forced labor, including the building of new cities (1:8-14). The king commands two Hebrew midwives (Shihrah and Puah) to kill each male child they deliver (vv. 15-16). (Reference to the Israelites as “Hebrews” could reflect a broader term used by the Egyptians to designate all who identified with Abraham’s people.) Fearing God more than the king, these midwives let the boys live (1:17). The king learns of this, confronting the midwives (1:18). They claim that boys lived because Hebrew women were more vigorous than Egyptians and delivered their children before the midwives had arrived (1:19). So Elohim dealt well with the midwives, and the people of Israel continued to multiply (1:20). Because of their fear of God, he gives these midwives families (1:21).
Next Pharaoh commands all his people that every Hebrew boy born should be thrown in the Nile (1:22). A man of the house of Levi married a woman, she conceived and bore a son, hiding him for three months (2:1-2). Unable to continue hiding him, she places him in a basket of reeds on the bank of the Nile (2:3). His sister stood at a distance to see what would happen (2:4). Pharaoh’s daughter comes to the Nile to bathe, sees the basket among the reeds, and has her maid bring it to her. She discovers the baby, concluding he was one of the Hebrews’ children (2:5-6). The child’s sister who was watching these events speaks to Pharaoh’s daughter, volunteering to get a Hebrew nurse from among the Hebrews (2:7). The princess says yes, and of course the sister summons her mother (who was quite obviously also the baby’s mother) (2:8). Pharaoh’s daughter offers to pay the child’s mother to do the nursing and she consents (2:9). When the child grew, his mother/nurse brings him to Pharaoh’s daughter, who made him her son, naming him Moses because she had drawn him out of the water (2:10). (In Hebrew the name means “this one who draws out.” The name may be derived from an Egyptian word meaning “to beget a child.” This name may also have been joined with the name of an Egyptian god, Thurt-mose.) Aspects of this story of Moses’ rescue as an infant are paralleled in the legends of other national heroes of the ancient Near East — especially Sargon of Agade, the first Semitic king of Mesopotamia in the third millennium BC, who was saved in infancy in a similar way.
Application: The story provides ample opportunity to proclaim that God determines the meaning and purpose of life, not what we do. God’s guidance of Moses’ life is what made him the leader he became, though God used means (his adoption by Egyptian loyalty) to elevate him to the prominence he came to enjoy. Likewise God makes a difference in the way our lives progress, even through his presence in or direction of the ordinary events and institutions of life. The doctrine of providence is featured here.
OR
Isaiah 51:1-6
Again we note that this is a book of two or three distinct origins — a first section written by an eighth-century BC prophet to Jerusalem and Judah, and a second section written immediately before the fall of Babylon in 539 BC (and so during the Babylonian captivity). The third section of the book was likely composed by a follower of the prophet after the restoration of exiled Judah in the homeland, expressing some disappointment about what had transpired since the exiles’ return. This lesson, stemming from this third source, is a promise of salvation for the children of Abraham.
The writer issues a call to all pursuing righteousness [tsedeq]. He reminds them of the rock and quarry from which they come — their solidarity (v. 1). He also highlights their origins in Abraham and Sarah that God can make a difference even with a small start (creating a great nation from just a man and a wife) (v. 2). The Lord will comfort [balaq] the people (the reference to Zion is a way of talking about Jerusalem), restoring her at the end times by returning to the ideal conditions of Eden (v. 3). This deliverance will happen quickly, when God’s righteousness will go out as a light to the peoples and his salvation [yeshuah, also referring to safety or ease] will be forever (vv. 4-6). We need to be reminded that God’s righteousness is not about a judging God who issues distributive justice. Rather it is a concept having to do with relationships (with God’s relationship with the faithful, bestowed on the faithful) and with his loyalty to his covenant (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 371, 373, 376ff).
Application: Several sermon possibilities are suggested by this Complementary Version of the First Lesson. The idea of the solidarity of the Hebrew people offered to them in the midst of their difficult circumstances can serve as a reminder to the flock or the group addressed that we need to remember our solidarity and unity (Church and Social Ethics). Of course we cannot do this ourselves. God makes the difference in comforting us, saving us, by the righteousness that he bestows on the faithful (Justification by Grace). The Hebrew term for salvation [yeshuah], insofar as it may refer to safety or ease, entails that this text can also be an occasion to preach on how God can take those struggling (like the ancient Judeans) and give them justice (Social Ethics).
Romans 12:1-8
Paul’s letter of introduction to the Christians in Rome turns to a discussion of the consecrated life. He first urges his readers by the mercy of God to present their bodies [soma, referring to the self] as a living sacrifice [thusia], holy and acceptable to God. This is said to be their spiritual [logikos] worship [latreia, preferably translated "reasonable public or reverential service"] (v. 1). The apostle continues to urge that readers not be conformed [suschematizo] to this world/age [aion], but to be transformed [metamorphoo] by the renewing of minds so that what is discerned is God’s will [thelma] (v. 2). Authorized by the grace of God, Paul urges that the Romans not think more highly of themselves than they ought but to think with sober judgment according to the measure of faith God has assigned (v. 3). As in one body [soma] we have many members and not all members have the same function, so those who are many are one Body in Christ (vv. 4-5). Each has different gifts — ministry, teaching, exhorting, to be done with generosity, diligence, compassion, and cheerfulness (vv. 6-8).
Application: At least two homiletical possibilities emerge from this text. The text can be expounded as providing insight into the new identity Christians have been given in Christ, transformed into fulfillers of God’s will (Justification by Grace and Sanctification construed in terms of spontaneity). Another direction would be to focus on the different gifts that the lesson describes (Sanctification), and how each makes a contribution to the church’s unity and ministry. These gifts of God can make a difference in church and society (Social Ethics).
Matthew 16:13-20
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]). This book may well have been written in the last third of the first century in Antioch, for 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 Peter’s confession and the conferring of the Power of the Keys.
In the district of Caesarea Philippi (a site of pagan worship on the Mediterranean, about twenty miles north of the Sea of Galilee), Jesus asks his disciples who people think the Son of Man [huios tou anthropou] is (v. 13). They say John the Baptist, Elijah, Jeremiah, or one the prophets (v. 14). While for Mark “Son of Man” implies Jesus’ lowliness, it is a title for Matthew identical with “Son of God” (Eduard Schweizer, The Good News According to Matthew, pp. 336, 340). Jesus then asks who they think he is (v.15). Simon Peter proclaims him the Christ/Messiah, Son of the living God (v. 16)! The verses that follow are unique to Matthew’s account of the story, probably because they are relevant to this gospel’s preoccupation with the church and its mission. Jesus responds with a blessing of Simon, for only the Father could have revealed this to him (v. 17). He then claims that Peter will be the rock on whom he will build his church (v. 18). (Peter’s name in Greek [Petros] means “rock,” and the two terms were one word [kepha] in the Palestinian Aramaic which Jesus usually spoke.) Peter seems not to have remained in Jerusalem after the time reported up to Acts 12:17.
Jesus then confers on Peter the Power of the Keys [kleis] of the kingdom, so whatever he binds on earth is bound in heaven and whatever he loses on earth will be loosed in heaven (v. 19). Then Jesus sternly orders the disciples not to tell anyone that he is the Messiah/Christ (v. 20).
Application: This text affords an opportunity to explore the question of who Jesus is and how he makes a difference, not a prophet or good man, but as the Son of God himself who has something to do with making forgiveness happen (Christology and Justification by Grace). Another option is to focus on our pettiness and unwillingness to forgive, when in fact forgiveness is the church’s business (Church and Justification by Grace). This is also a text about the apostolic foundations of the church.
