Proper 12 | Ordinary Time 17, Cycle B (2015)

THEME OF THE DAY:  We’re all in the same boat!  The texts help us see our commonality with each other and a commonality with Christ and the aims of God.  Sin, Justification By Grace, and Social Ethics should be the prevailing themes for sermons.

Psalm 14
This is a Psalm attributed to David, though he is probably not the author.  It is a condemnation of this cynical and unrighteous age.  It is almost identical to Psalm 53; these Psalms are unusual in generalizing personal troubles to be characteristic of an entire generation, though generalizing what is attributed to David is a tool commonly used in the Psalms (Brevard Childs, Introduction to the Old Testament as Scripture, p.521).  The Psalm begins with a description of the corruption of the age (vv.1-3).  It is characterized by a lack of faith, wisdom, and goodness.  Threats are issued to evildoers (vv.4-6).  They are especially indicted for mistreatment of the poor/oppressed [ani].  Yahweh is said to be the poor’s refuge [machseh] (v.6).  Yearning for better times is    expressed, the hope that Yahweh would turn back [shub] the fortunes/captivity [shebuth] of His people (v.7).

Application: This Psalm invites sermons describing what is wrong with America and American life, especially our exploitation of the poor or the end of the American dream (Sin).  But after helping hearers to realize our common plight, the sermon might comfort us with a Word hope that God can turn things around for us (Justification By Grace) or help us recognize that God and so all of us belong on the side of the poor (Social Ethics).

Psalm 145:10-18
The alternative Psalm is acrostic, with each new verse beginning with the next letter of the Hebrew alphabet following the one used in the preceding verse.  The Lesson is part of a hymn epitomizing the character of God, traditionally ascribed to David.  It seems useful to reiterate 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 how all the faithful are to give thanks for God’s care. 

All the Lord’s works are said to give Him thanks, and the faithful praise Him (vv.10-12).  The Lord’s Kingdom [malekuth] is said to be everlasting [olam] (v.13).  God’s providential care for His creatures is described (vv.13b-17).  His deeds are said to be kind [chesed] and righteous [tsaddiq], upholding all who fall, providing food and satisfying the desire of all living things.  It is good to remind ourselves at this point that Christian scholarship on the Old Testament largely agrees that God’s righteousness is not so much about a punitive attribute of God as it is about relationship, concerning God’s loyalty to His Covenant in saving us.  Sometimes the righteousness of God is even construed, as perhaps in this Psalm, as something bestowed on the faithful (Gerhard von Rad, Old Testament Theology, Vol.1, pp.373,376ff.).  The Lesson concludes with a reminder that God is near [qarab] to all who call on Him (v.18).

Application: A sermon on this Psalm option will focus on God’s goodness to us, both in His Providential rule and His kindness and righteousness to us, a chance to explain God’s righteousness as something He gives us and so saves us (Justification By Grace).    

2 Samuel 11:1-15
We continue to read from a Book whose origin as a distinct text 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).  This Book is probably the result of two or three sources: (1) Early traditions about Samuel and Saul; (2) Editor-molded materials brought together into a connected history, implying a critique of the events, deeming kingship as problematic, and so must be set under the rule of God and Samuel His Prophet; (3) Incorporating the previous strand into the more Deuteronomistic (D) history (the result of sweeping religious reforms under King Josiah in 621 BC).  The role of this last source not surprisingly entails that a central theme in the Book is the struggle to remain obedient to Torah, to be God’s covenant people, and to inherit divine blessings.  This Book especially relates to the reign of David as King of Israel.      

The Lesson begins with David launching a second campaign against the Ammonites (Gentiles living in the land east of the Salt Sea and Jordan River) (v.1) but also scheming to take the beautiful Bathsheba, the wife of Uriah the Hittite, for himself (vv.2-3).  (Uriah was likely not a foreigner, but a member of David’s elite corps [23:39].)  David summons her and sleeps with her, even though she was still in a period of purification [qadesh] after her period and so no man was to lie with her (as per Leviticus 15:19-24) (v.4a).  Bathsheba returns home but informs David that she is pregnant (vv.4b-5).  David summons Uriah.  He tries to get him to violate ritual regulations on chastity practiced by soldiers consecrated for war (I Samuel 21:4-5; Deuteronomy 23:9-14), presumably so that Bathsheba’s child would be considered Uriah’s, but the Hittite refused (vv.6-13).  When that fails, as Uriah remains committed faithfully to observing ritual obligations, David schemes to send him to the front line in order that he might be killed (vv.14-15).

Application: This Lesson affords opportunities to preach on Original Sin and explore the liberating awareness of how as God forgives David He forgives us (Justification By Grace).  A reference to the Social Ethical implications of a political leader’s morality, how such immorality creates an ethos of moral decline in society, could be noted.  This is a liberating Word because Original Sin makes us aware that we are no worse but also no better than anyone else.

2 Kings 4:42-44
The origin of this Book as a distinct text 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).  Like 2 Samuel noted above, the Book is the result of long process of collection, writing, and editing, with the process likely culminating with the famed reform of King Josiah in the 7th century BC, though it may have been revised again after The Babylonian Captivity in the next century.  The Book continues the story of the Hebrew monarchies from the mid-9th century BC through the destruction of Jerusalem two centuries later.  Although its subject is political history, there is a common (Deuteronomistic) moral and religious theme, that Israel’s failings on these scores eventually led to the loss of national identity and autonomy.  Criticism is offered of the kings of the Northern Kingdom for sanctioning the worship of God in rival sanctuaries outside Jerusalem. Yet the promise of the eternality of the Davidic covenant is said to remain secure.       

This Complementary Lesson recounts the Prophet Elisha’s miracle of the feeding of one hundred with just twenty loaves.  Parallels to the Gospel are obvious. While in Gilgal (a place west of the Jordan River near Jericho, about 18 miles northeast of Jerusalem) where there was a famine (v.38), a man from Baal-shalishah (a place in the hill country of Ephraim, 30 miles north of Jerusalem) brought food from the first fruits to Elisha – 20 loaves of barely and fresh ears of grain.  The Prophet directs him to give it to the people to eat (v.42).  His servant hesitates, wondering how this can feed a hundred people, but Elisha directs this again, contending that Yahweh has said they will eat and some will be left (v.43).  And it was done according to the Word [dabar] of the Lord (v.44).

Application: The themes of the Gospel Lesson would intersect with a sermon on this Complementary First Lesson, since Elisha’s miracle of feeding the one hundred prefigures Jesus’ Feeding of the 5000.  The theme of Sin is prominent, insofar as like the Prophet’s servant we have our doubts about whether God can provide.  But God works successfully, despite our sin (Justification By Grace).  Sermons on Social Ethics and Providence, about God’s concern for the poor and hungry, are also suggested by the text.

Ephesians 3:14-21
As noted last week, this Book is a circular letter, either written by Paul from prison late in his career of by a follower of the Apostle who had had a hand in assembling the collection of his Epistles.  These conclusions follow from the fact that the Letter includes vocabulary and stylistic characteristics different from the Pauline corpus.  It was likely addressed to a younger, later generation of Christians (1:15).  This Lesson is part of a prayer for wisdom.

Paul begins by praying to God, the author of all family relations (vv.14-15), that recipients of the Epistle be strengthened in their inner being by the Spirit [pneuma] and that Christ might dwell [katoikeso, settle down] in their hearts, rooted and grounded in love [agape] (vv.16-17).  He also prays that recipients be given power to comprehend the depth [bathus] of Christ’s love and be filled with the goodness of God (vv.18-19).  A concluding doxology celebrates the boundless generosity of God (vv.20-21).

Application: This text opens doors for preachers to explore the implications for everyday life of Justification By Grace (construed as Intimate Union with Christ), Sanctification, and Holy Spirit, about what it is like to have Christ “settled down” (dwelling) in our lives.  This is a sermon about how we and Christ are all in the same boat, a chance to extol the depth and boundlessness of His love.

John 6:1-21
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 eye-witness 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, esp. pp.423ff.; cf. Ante-Nicene Fathers, Vol.1, pp.154-155).

The Chapter from which this account is taken seems to interrupt the flow from the end of v.5 to the beginning of Chapter 7.  This text begins with The Feeding of the 5000 (vv.1-15), a   version that differs from the Synoptic accounts.  The Lesson begins with Jesus and His followers meeting a large crowd following Him because of some unspecified healings He had performed (perhaps those reported in 4:43-54).  He reportedly tests Philip (this only transpires in John’s version) by asking him how enough bread could be purchased to feed the large crowd for Passover would be possible.  Philip despairs (vv.5-7).  Andrew, Peter’s brother, identifies a boy with five barley loaves and two fish but asserts that this would not feed all the people (vv.8-9).  Jesus proceeds to feed the 5000 with these resources (vv.10-13).  As a result, they proclaim Him a Prophet [prophets], the [Messianic] King [basileus].  But in response He withdraws (vv.14-15).

An account of Jesus walking on water (vv.16-21) follows.  His Disciples get in a boat that evening and plan to travel to Capernaum.  When the sea gets rough they see Jesus walking on the water.  He confronts them, identifying Himself with the phrase, “It is I,” [ego emi] a phrase (v.20) that resembles the Hebrew equivalent “Yahweh” and seems to be a self-identification of Jesus’ divine status.  This is said in response to their fear.  Wanting to take Jesus into the boat, they immediately reach their destination.

Application: The theme of Sin is prominent in this text and so should be in sermons on it, insofar as like Philip we have our doubts about whether God can provide and like the Disciples have fear in turbulent times.  We are all in the same boat in this regard.  But God works successfully, despite our sin (Justification By Grace).  Sermons on Social Ethics and Providence, about God’s concern for the poor and hungry, are also suggested by the text, further reminders that God cares for us all. 

THEME OF THE DAY
Being fed by our Lord and the companionship it brings. Sermons related to Justification by Grace (including an awareness of our sin and estrangement from each other), Providence, the Lord’s Supper, the Church (and how it provides for its members and everyone else), along with the work of the Holy Spirit in binding us to God are all appropriate ways of developing this theme.

Psalm 51:1-12
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 cleanse [taher] our sin which is confessed (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 14:51. God has no interest in sacrifice, the psalmist notes (vv. 16-17). He adds that sin is only sin if 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 from the sins we have committed (vv. 7-9; cf. v. 12). This leads to hope for transformation so 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 and companionship with the faithful (vv. 10-11).

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 companionship with God that the Spirit brings) and the joy of Christian living (Sanctification) are also appropriate.

OR

Psalm 78:23-29
This is an Asaph Psalm. Asaph was one of David’s chief musicians (1 Chronicles 6:39; 15:17, 19; 16:5-7). This Psalm is said to be a Maksil, probably an artful song composed with artistic skill. This one was probably composed for use at the major festivals, simply reciting the history of God’s dealings with Israel and in this case also recounting his people’s faithlessness. The lesson begins with a celebration of the miraculous feeding of the people in the wilderness reported in Exodus 16 (the Complementary Version of the First Lesson) and Numbers 11 (vv. 23-24). The bread [man, a sweet gum or resin] provided is said to be bread of angels (v. 25). Yahweh repeatedly rained flesh on the people like dust, with winged birds like sand of the sea, falling all around their dwellings so they were filled full, giving them what they craved [taavah, or lusted for] (vv. 26-29).

Application: Sermons on God’s loving care for us, how miraculous it is even having the food we eat (Providence) logically emerge from this text.

2 Samuel 11:26–12:13a
We note once more that the origin of this book as a distinct text 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). This book is probably the result of two or three sources, culminating with the work of the Deuteronomistic (D) strand (the result of sweeping religious reforms under King Josiah in 621 BC). The role of this last source not surprisingly entails that a central theme is the struggle to remain obedient to Torah, to be God’s covenant people, and to inherit divine blessings. This book especially relates to the reign of David as King of Israel. In this lesson we consider the implications of David’s indiscretions and the prophet Nathan’s rebuke of him along with subsequent proclamation of forgiveness.

Having eliminated Uriah (who had been one of David’s best soldiers), David takes Uriah’s widow as his wife (11:26-27a). This displeases the Lord, who sends the prophet Nathan to condemn David (11:27b–12:1). Nathan confronts David with a parable of two men, one rich and the other poor. The poor man had a small pet lamb (12:2-3). A rich man came and took this lone lamb from the poor man rather than feed a guest from his own flock (12:4). David was angered by this account, claiming the rich man deserved death and (as per Exodus 22:1) thinking a fourfold [arbatayim, some ancient Greek manuscripts refer to “a sevenfold”] restitution of property should be provided to the poor man’s family (12:5-6). Then Nathan tells him that he is the man (12:7). And yet David has been richly blessed by the Lord (12:7-8). The question is raised why David has done such evil [ra] (12:9).

As a result of the king’s sin, Nathan informs David that the sword will never depart from his house. Trouble will be raised up against him. His wives will be taken from him (12:10-12). David confesses his sin. Forgiveness is offered, his sins are “put away” (12:13).

Application: The text invites sermons proclaiming how even people of faith like David who have sinned (whoring after their desires) are forgiven, their iniquity remembered no more or put away (Justification by Grace).

OR

Exodus 16:2-4, 9-15
We have previously noted that the 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 all five books of the Pentateuch, this book is probably the product of several distinct literary traditions. This one is just comprised of three strands: 1) J, 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 the story of Yahweh feeding Israel in the wilderness with bread from heaven.

The lesson begins with the whole congregation complaining against Moses and Aaron. They claim it would have been better to have died in Egypt, for there they ate their fill of bread but in the wilderness where Moses has brought them they will be killed with hunger (vv. 2-3). Yahweh tells Moses he will rain bread from heaven for them and the people should gather enough for that day. In that way they will be tested, whether they will follow his instructions (v. 4). After instructions by Moses and Aaron, chiding the people for their complaining (vv. 5-8), Moses tells Aaron to proclaim to the congregation to draw near to Yahweh [to come close to the Ark of the Covenant] for he has heard their complaints. As Aaron spoke they see the glory/honor [kabod] of Yahweh appearing in a cloud [anan] (vv. 9-10). Yahweh speaks to Moses telling him God has heard the complaining, and Moses is to tell them that they will eat meat and in the morning have their fill of bread so they know the Yahweh is their God (vv. 11-12). That evening quails came and covered the camp and in the morning there was a layer of dew around the camp. When the dew lifted a fine flaky substance like frost was found on the ground (vv. 13-14). Israelites seeing it did not know what it was. Moses says it is bread [lechem, which may just be translated food] the Lord has given them to eat (v. 15). Quite likely this may have been the “honey-dew” excretion of two scale-insects that feed on the twigs of the tamarisk tree.

Application: Given the text’s parallels to the second alternative to the Psalm of the Day, its sermon applications are most appropriate for this narrative. Themes for the Application of the first version of this lesson are also appropriate. The theme of companionship with God as making all these possible is also suggested by Moses’ approaching the Ark of the Covenant to come into more direct fellowship with God.

Ephesians 4:1-16
As noted last week, this book is a circular letter, either written by Paul from prison late in his career of by a follower of the apostle who had had a hand in assembling the collection of his epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics different from the Pauline corpus. It was likely addressed to a younger, later generation of Christians (1:15). This lesson is part of a discussion of the ethical implications of Paul’s cosmic Christology and ecclesiology. This aim is made explicit in verse 1.

Paul proceeds to describe the virtues of the worthy [axios] life (including humility, gentleness, patience) (vv. 2-3). He affirms the unity of the Body of Christ, the Spirit, and the one Baptism of the one God (vv. 4-6). God is said to permeate the cosmos (v. 6). Each was given grace [charis] according to the measure of Christ’s gift (v. 7). Psalm 68:18 is quoted to communicate how Christ has ascended in the sense of conquering all spiritual powers (vv. 8-9). This Ascension entails Christ’s cosmic status, filling all things (v. 10). The gifts Christ gives are said to be various offices of the church to equip saints for ministry [diakonia] to build up the body [soma] so all come to the unity [herotes] of faith, to maturity, to the full stature [helika, or “greatness”] of Christ (vv. 11-13). Thus we must no longer be tossed to and fro by every new doctrine but speaking the truth in love must grow up into Christ from which the whole body is knit together [sumbibadzomen, brought together] (vv. 14-16).

Application: The lesson affords opportunities to proclaim how the church’s structure and status as the Body of Christ entails unity in its daily life (Church and Sanctification). Providence (Christ permeating to cosmos) is another homiletical possibility.

John 6:24-35
The Gospel Lesson is again drawn from the last of the gospels to be written, probably not composed until the last two decades of the first century. We have noted that it is very different in style in comparison to the other three (so-called Synoptic) Gospels. 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. 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 and all those following in the next weeks from this chapter are unique to John. This account and upcoming Gospel Lessons are a continuation of Jesus’ discourse on his relation to God; this is the beginning of his discourse on the bread of life. Crowds seeking Jesus after his feeding of the 5,000 cannot find him and proceed to cross the Sea of Galilee to try to find him in Capernaum (vv. 23-24). Finding Jesus, he is addressed as rabbi. The Lord rebukes them on the grounds that they have sought him merely because they wished to eat the food he had provided at the previous miracle. He rebukes them for seeking the food that perishes, not the food [brosin] that endures for eternal life. God the Father is said to have set his seal [sphragizo, or mark of approval] on Jesus the Son of Man [huios to theou] (vv. 25-27). John does not use this title for Jesus like the Synoptic Gospels do most of the time, as a way of distinguishing the exalted and the earthly Jesus. Given this gospel’s aim to encourage readers to believe that Jesus is the Messiah, the Son of God (20:31), it is crucial for John to posit an identity of the man Jesus and the exalted Christ (Brevard Childs, The New Testament as Canon, p. 135). In fact John tends to understand the title in the sense of the Gnostics, as designating a pre-existent one who became man and must be exalted again (1:51; 3:13f.; 12:23; cf. Rudolf Bultmann, Theology of the New Testament, Vol. 2, p. 37).

The crowd asks Jesus how to perform the works of God. Jesus answers that faith in him who sent Jesus is the word of God (vv. 28-29). The crowd in turn requests a sign [semeion]. They refer to how the Jewish ancestors ate manna in the wilderness (vv. 30-31). Jesus responds by noting it was not Moses who gave the bread from heaven, but his Father. This bread of God gives life [zoe] (vv. 32-33). They ask for bread, and Jesus responds that he is the bread [artos] that that whoever come to him will never hunger or thirst (vv. 35-36).

Application: This lesson invites sermons on proclaiming and clarifying in what sense Jesus is Bread of Life (with implications for Christology, Justification by Grace, and the Lord’s Supper). Helping hearers recognize that the bread we eat stays in our bodies, that we are intimate with the Bread of Life (Sanctification) leads to opportunities to undercut secular perceptions that faith is irrelevant for daily life (Sin).

THEME OF THE DAY
United in the grace of Christ. This is a Sunday for sermons on Sin, forgiveness (Justification by Grace), and the strength for living the Christian life (Sanctification) that this grace affords.

Psalm 130
A lament prayer for deliverance from personal trouble. This is one of the Songs of Ascent (or Pilgrim Psalms). Recall that such Psalms are so-named for referring to the ascent of pilgrims to Jerusalem on the way to the temple, which required of them an ascent up a mountain. (Some instead claim that these Psalms are so named because they have an ascending style of poetic form.)

The psalmist begins with a cry for help (vv. 1-2). He notes that though none are worthy to stand before God, yet he is forgiving (vv. 3-4). He vows to wait [qauah] for Yahweh and hope [yachal] (vv. 5-6). God is portrayed as a God of steadfast love/mercy [chesed]. The psalmist assures that he will redeem [padah] Israel (vv. 7-8).

Application: This Psalm invites sermons on Sin and our forgiveness (Justification by Grace and Atonement).

OR

Psalm 34:1-8
This is a thanksgiving for deliverance from trouble, traditionally attributed to David when he feigned madness before Abimelich so that he drove him out (1 Samuel 20:10-15, where the king on whom David played this trick is King Achish of Gath). There is also an instructional and didactic agenda. The Psalm is acrostic, so that every verse begins with a different successive letter of the Hebrew alphabet. It begins with a hymn of praise (vv. 1-3). The psalmist accounts his seeking the Lord and God’s goodness [tob] in delivering him (vv. 4, 6). The same faith is commended to the congregation. The Lord’s goodness is extolled, and the happiness/blessedness [ashere] of the faithful is noted (vv. 7-8).

Application: The Psalm provides an occasion to proclaim God’s goodness in the midst of our trails and difficult situations (Justification by Grace and Providence). The implications of this awareness and experience for living happy, blessed lives (Sanctification), what such a life looks and feels like, might also be addressed.

2 Samuel 18:5-9, 15, 31-33
We are reminded again that the origin of this book as a distinct text 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). This book is probably the result of two or three sources: 1) Early traditions about Samuel and Saul; 2) Editor-molded materials brought together into a connected history, implying a critique of the events, deeming kingship as problematic, and so must be set under the rule of God and Samuel his prophet; 3) Incorporating the previous strand into the more Deuteronomistic (D) history (the result of sweeping religious reforms under King Josiah in 621 BC). The role of this last source not surprisingly entails that a central theme is the struggle to remain obedient to Torah, to be God’s covenant people, and to inherit divine blessings. We note again that this book especially relates to the reign of David as King of Israel.

This lesson is an account of the battle of the forest of Ephraim and David’s army’s triumph over the forces of his rebellious son Absalom (vv. 5-8), Absalom’s death (vv. 9, 15), and David’s grief (vv. 31-33). The narrative may have been addressed to the citizens of Israel who were outraged by Absalom’s execution. For the account seems to shield David from blame.

The account commences with David instructing his military leaders to deal gently [leat] with Absalom (v. 5). David’s army routs Absalom’s forces (largely assembled with support from the northern tribes of Israel [15:9-12]) (vv. 6-8). Absalom’s head was caught in an oak and left hanging. He had been riding a mule, the customary mount for royalty (which he was claiming for himself) (v. 9). The lesson omits the ethical struggles of David’s captain Joab, who finally thrust spears at Absalom (vv. 10-14). Eventually the armor-bearers kill Absalom (v. 15). The lesson omits a burial of Absalom and the desire of Ahimaaz (the son of a priest) to inform David of the outcome. Joab had chosen a Cushite (a black man from Africa) as his emissary (vv. 16-30).

Application: A sermon telling the story of David’s compassion to Absalom, despite his son’s betrayal, can be used to help us appreciate our own betrayals (Sin and Social Ethics), but also catch glimpses in David’s love of God’s compassion to us (Justification by Grace), binding us to those whom we have betrayed (Sanctification).

OR

1 Kings 19:4-8
This book and 2 Kings were originally one book, providing an account of Israel’s history from the death of David through Jehoiachim’s release from a Babylonian prison. There is speculation that these texts are the product of the Deuteronomistic reform of Josiah, but later revised after the exile in 587 BC. This book recounts the history from the end of the reign of David (circa 961 BC) through the reign of Ahaziah (850-849 BC). This chapter recounts God’s revelation to Elijah on Mount Horeb and the lesson recounts the prophet fleeing King Ahab and his approach to the mountain (the place where the northern tribes believed the Lord had revealed the law to Moses).

Elijah is said to have gone a day’s journey into the wilderness, and then he came and sat down under a broom tree. He asks that he might die, as he laments that he is no better than his ancestors (v. 4). Falling asleep, an angel [malak, literally a “messenger”] touches him and tells him to get up and eat (v. 5). And at his head was a cake baked on stones and a jar of water. Elijah eats them and then lays down again (v. 6). Yahweh’s angel comes a second time, wakes Elijah again and tells him to eat in preparation for the journey. The prophet arises, ate and then on the strength of that food journeys forty days to Horeb, the mount of the God (vv. 7-8).

Application: The text provides an occasion to reflect on God’s compassionate care for us, that when we are most in despair God finds a way to care and strengthen us for the journey, brings us into his presence as he did with Elijah in bringing him into his presence (Providence, Sin, Justification by Grace, and Sanctification).

Ephesians 4:25–5:2
We note again that this book is a circular letter, either written by Paul from prison late in his career or by a follower of the apostle who had had a hand in assembling the collection of his epistles. It was likely addressed to a younger, later generation of Christians (1:15). This lesson is an appeal by the author to renounce pagan ways (begun earlier in chapter 4) [v. 17]. Among the behaviors exhorted include speaking truth, not letting the sun go down on one’s anger/

provocation [parorgismo], giving no opportunity to the devil, working honestly so as to share with the poor and only talking constructively about what builds up (4:25-29). Exhortation is offered that we not grieve [lupeo]the Holy Spirit with which the faithful are sealed [sphragizo] for the day of redemption [apolutrosis] (v. 30). Other behaviors exhorted include putting away all bitterness, wrangling, and slander, while being kind [chrestus] and forgiving [charizomai] as God in Christ forgave us (4:31-32a). Readers are urged not to grieve [lupeo] the Holy Spirit, with which the faithful have been marked as a seal (4:30). Forgiveness through God in Christ is proclaimed (4:32b). But we are exhorted to imitate [mimetai] God, to love [agapao] as Christ loved us in offering a sacrifice [thusia] to God (5:1-2).

Application: The text invites sermons that proclaim forgiveness (Justification by Grace) and to portray the Christian life as following from it. Sanctification behaviors (which include acting out our unity [including concern for the poor]) might also be the topic for sermons, making sure that the Holy Spirit’s work is stressed.

John 6:35, 41-51
The gospel is again drawn from the last of the gospels to be written, probably not composed until the last two decades of the first century. We have noted that it is very different in style in comparison to the other three (so-called Synoptic) Gospels. 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. It was probably written for a Jewish Christian community in conflict with the synagogue, one in which Christians had been expelled from Jewish society. Its aim was to encourage its readers to believe that Jesus is the Messiah, the Son of God (20:31).

The lesson begins like last week’s gospel ended, with Jesus’ identification of himself as the bread of life [artos tes zoes], that whoever comes to him will never hunger or thirst (v. 35). Several verses not included in the lesson follow, in which Jesus assures hearers that everything the Father gives him will come, and that he will never drive away those who come, for God’s will is that he should lose nothing but raise it up on the last day (vv. 36-40). Jews then protest his identification of himself as the bread that came down from heaven, for he is just the son of Joseph (vv. 41-42).

Jesus then warns against complaining, noting that none can come to him unless drawn [helkuo] by the Father (vv. 43-44). As implied in verse 37, faith is God’s work. His response continues; all are taught by God, so that everyone who learned from the Father comes to Jesus, for he alone is the one who has seen the Father (vv. 45-46; only the Son has seen the Father, see 1:18). Jesus proceeds to assert again that he is the bread of life and that the Jewish ancestors eating manna in the wilderness still died, but that those eating his bread have eternal life [zoe aionios]. This bread given for the life of the world is his flesh (vv. 48-51). The text here aims to emphasize Jesus’ role as the true giver of life.

Application: Sermons on this text should proclaim how Christ’s presence in our lives, his union with us (Christology and Justification by Grace) and the Sacraments (construed as Christ’s presence in the elements) strengthen us in facing everyday life.

THEME OF THE DAY
More about the bread that brings life, wisdom, and unity. This is a Sunday for sermons on Sanctification and Social Ethics (harmony in society), but with the reminder that these are works of God (Justification by Grace and Providence).

Psalm 111
This Hymn of Praise to Yahweh for his great deeds begins with the ritual cry of Hallelujah (Praise the Lord) and proceeds to extol God for his great deeds (especially fidelity to the covenant [berith], vv. 5, 9) (vv. 1-3). The Lord’s graciousness [channun], truth [emeth], and judgment [mishpat] are noted (vv. 4, 7). Reference to giving the people the heritage of the nations (v. 6) may refer to Canaan, which the Hebrews seized from various nations. It is good to remember that God’s judgment in the Hebraic sense is a word of comfort, in the sense that it can cause positive outcomes and comfort in knowing that God’s just actions against the faithful have an end in sight (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 343, 358-359).

Yahweh is said to send redemption [peduth] to his people, and it is proclaimed that he has a holy [qadosh] and awesome name [shem] (v. 9). Fear [yirah, literally “reverence’] of the Lord is said to be the beginning of wisdom [chokmah] (v. 10). See Proverbs 1:7. The Hebrew word for wisdom used here may connote skill. This conclusion and the use of an acrostic style in the Psalm (beginning each line with a successive letter of the Hebrew alphabet) suggest that it may also have been composed for instructional purposes.

Application: Sermons on this Psalm will praise God for his grace and his judgment of evil, or focus on how awareness of him leads to wise living and reverence (Providence, Justification by Grace, and Sanctification).

OR

Psalm 34:9-14
As noted last week, this is a thanksgiving for deliverance from trouble, traditionally attributed to David when he feigned madness before Abimelich so that he drove him out (1 Samuel 20:10-15, where the king on whom David played this trick is King Achish of Gath). There is also an instructional and didactic agenda. The Psalm is acrostic (see the explanation of the previous Psalm). These verses are a continuation of the psalmist’s commending of his faith to the congregation. The people are called on to fear [yirah, reverence] the Lord, for they will have no want (vv. 9-11). Those who desire long life are told to keep their tongues [lashon] from evil (vv. 12-13). We are directed to fear the Lord by departing evil, doing good [tod], and seeking peace [shalom] (v. 14). We should recall again that shalom for ancient Hebrews in not merely the absence of conflict, but the wholeness of a relationship of communion, the balancing of all claims between parties in common life — a state of justice and equality (Gerhard von Rad, Old Testament Theology, Vol. 1, p. 130).

Application: This lesson opens the way for sermons on Social Justice or reverencing God with our lives (Sanctification) ways of giving thanks to God for delivering us from trouble (Providence).

1 Kings 2:10-12–3:3-14
Again we are reminded that this book and 2 Kings were originally one book, providing an account of Israel’s history from the death of David through Jehoiachim’s release from a Babylonian prison. There is speculation that these texts are the product of the Deuteronomistic reform of Josiah, but later revised after the exile in 587 BC. This lesson is a report of David’s death and Solomon’s ascension to the throne (2:10-12). This is in line with a central theme of the book, that the promise that David would have an eternal dynasty remains secure.

Solomon is said to love [aheb] the Lord and to walk as David did (3:3). (This is one of the few Old Testament references to loving Yahweh.) Solomon seems to have gone to Gibeon, the most important worship center for the Israelites in his lifetime, prior to the erection of the Jerusalem Temple (3:4; 1 Chronicles 16:39; 21:29). In a dream that followed the Lord appears to the king. Solomon requests wisdom (an understanding [bin] heart [iebab] to judge [shaphat] the people) (3:5-9). Reference is made to Solomon being a “little child” (3:7). This is not indicative that Solomon was literally a child when he assumed the throne, but is a sign of humility.

The people of Israel are said to be elect (3:8). Pleased with the prayer, God pledges to grant Solomon not just his request for a wise [chakam], discerning mind [leb, literally heart], but also great riches and honor (3:10-13). God also promises to lengthen Solomon’s life on condition that he walks in the Lord’s statutes [choq] and commandments [mitsvah] as David had (3:14). It is good to be reminded that in ancient Hebraic thinking the law is not merely a set of rules demanding obedience. Rather it is regarded as the complete revelation of what God instructs, the complete guide to life (Leo Trepp, Judaism: Development and Life, p. 2).

Application: This text opens to way to sermons that indicate the link between wisdom (practical knowledge rooted in experience [Sanctification]) and the love of God. The text relates this wisdom to justice (Social Ethics).

OR

Proverbs 9:1-6
This book is a compilation of several Wisdom sayings, aphorisms traditionally ascribed to Solomon, but some of which came from Gentile scriptures (chapters 30-31) that received final editing in the post-exilic period (sixth century BC and later). Some of these sayings are indebted to other ancient near-Eastern cultures (especially Egypt). Wisdom (sometimes personified as female) in the Hebraic context was the work of sages, generally equated with the way of righteousness. It was practical knowledge of life rooted in basic experience and in faith. In this lesson, Wisdom is identified as female, inviting the unwise to a banquet.

Wisdom [chokmuh], referred to in the female gender, is said to have built her house on her seven pillars (v. 1). The house [bayith] may be the center of a good society. Wisdom is said to have slaughtered her animals, mixed her wine, and set her table (v. 2). She sends out servants, calling from the highest places in town (v. 3). Even the simple are to come, to eat bread with her, to eat the bread and drink the wine (vv. 4-5). Hearers are urged to lay aside immaturity and live with insight/understanding [binah] (v. 6).

Application: The Complementary First Lesson is another text for reflecting on the nature of Wisdom and Christian life. This practical knowledge, embedded in God, may be consumed by all. (This point might be related to the gospel with its word that Jesus is the bread that gives life.) The gift is for all, entailing a relationship between Sanctification and Social Ethics. The text can also offer an opportunity to explore the female character of God, who is Wisdom.

Ephesians 5:15-20
As noted last week, this book is a circular letter, either written by Paul from prison late in his career or by a follower of the apostle who had had a hand in assembling the collection of his epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics different from the Pauline corpus. It was likely addressed to a younger, later generation of Christians (1:15). In this lesson Paul continues to appeal to readers to renounce pagan ways. He exhorts the faithful to live wisely [sofoi], understanding the Lord’s will [thelema], making the most of time since the days are evil [poneros, a phrase which suggests a sense that we are in the last days] (vv. 15-17). This is an apocalyptic perspective. Rather than filled with wine, we should be filled [pleroo] with the Spirit [pneuma] (v. 19). The text concludes with a call to praise God (v. 20).

Application: This text invites sermons exploring how the Holy Spirit leads to a life of praise, wisdom, and an eschatological urgency (Pneumatology, Sanctification, and Realized Eschatology).

John 6:51-58
The gospel is again drawn from the last of the gospels to be written, probably not composed until the last two decades of the first century. We have noted that it is very different in style in comparison to the other three (so-called Synoptic) Gospels. 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. 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).

In this lesson Jesus continues with his discourse on being the living bread [artos] that came down from heaven and proclaiming that whoever eats the bread lives forever. This bread is said to be his flesh [sarx] (v. 51). Jews dispute this (v. 52). Jesus responds, claiming that unless they eat the flesh of the Son of Man and drink his blood they will have no life (v. 53). Those who eat Christ’s flesh and drink his blood are said to have eternal life [aionios zoe], for his flesh and blood are the true food and drink (vv. 54-55). Likewise, those who eat his flesh and drink his blood abide in Christ and he in them (v. 56). Those references are as close as John ever comes to referring to the Lord’s Supper. (Some scholars contend that these verses are too sacramental for John’s theology, and so may be later additions.) Christ then proclaims that whoever eats him will live [zao] (v. 57). He continues to contrast this bread that gives eternal life to the bread in the wilderness given to the Jews (v. 58).

Application: In this text preachers can proclaim that we are in Christ and so unified with each other (Church) that in eating Christ (Justification by Grace and the Sacraments) we are given life (Eschatology and Sanctification).

THEME OF THE DAY
An almighty, caring God who dwells among us. The texts invite exploration of the awareness that we are in God’s presence and its implications for living the Christian life (Providence, Justification by Grace, and Sanctification).

Psalm 84
This is a Korah Psalm of Pilgrimage, perhaps for an autumn pilgrimage celebrating the Festival of Tabernacles (Booths). The Korahites were a group of temple singers (2 Chronicles 20:19) who may have collected and transmitted a number of the Psalms. Reference to the Gittith may refer to a type of melody. This is a song praising Mount Zion (the oldest and highest part of Jerusalem) as the goal for the pilgrim. Praise for the temple is offered (vv. 1-2). All who are there, even the birds, find a home in it (vv. 3-4). Selah at the end of verses 4 and 8 refers to the use of an instrumental interlude after these verses. The joys of making a pilgrimage to the temple are extolled. Those who live in the temple may ever sing the Lord’s praise (vv. 5-7). Reference to the pilgrims’ shield, the face [panim] of God’s anointed [mashiach] (vv. 8-9), refers to the king who functioned as the protector of such pilgrims (61:6-7). We do not know the exact location of the valley of Baca, but it may have been an arid place on the way to Jerusalem (v. 6). The superiority of life in the temple to anywhere else is extolled. Yahweh Elohim is said to be a sun [shemesh] and shield, withholding no good thing from those who walk uprightly. Those who trust [batazh, which also translates “lean on”] in Yahweh are said to be happy [ashere, which translates “blessed”] (vv. 9-12).

Application: A sermon on this Psalm will celebrate the goodness of God (as sun and shield), one we can learn on who makes us happy (Providence, Justification by Grace, and Sanctification). The possibility of intimate fellowship with God in the Jerusalem Temple can be a reminder for how good it is that today we have access to that sort of close fellowship, for now this God dwells among us.

OR

Psalm 34:15-22
Again we consider this thanksgiving for deliverance from trouble, traditionally attributed to David when he feigned madness before Abimelich so that he drove him out (1 Samuel 20:10-15, where, as we have noted previously, the king on whom David played this trick is King Achish of Gath). There is also an instructional and didactic agenda. The Psalm is acrostic so that every verse begins with a different successive letter of the Hebrew alphabet. These verses continue the psalmist’s commending of his faith to the congregation. Yahweh’s eyes are said to be on the righteous [tsaddiq], open to their cry, while he cuts off the remembrance of evildoers. He is said to rescue the righteousness from all their troubles (vv. 15-17). We are reminded that although in its original Hebraic context the concept of righteousness could connote the demand for legal innocence, most Old Testament scholars note that this concept refers to faithfulness to a relationship. The righteous whom God notes are faithful, those in relation to him (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff). Thus Yahweh is said to be near the brokenhearted, saving the crushed in spirit (v. 18). The Lord rescues the righteous [those in faith and right relationship with him] from afflictions which are many (vv. 19-20). Evil is said to bring death to the wicked. Those hating the righteous are condemned (v. 21). The Lord redeems [padah, which can also mean “free”] the life of his servants [ebed, could be translated “slaves”] (v. 22).

Application: Sermons emerging from this text will deal with how God delivers us from trouble (Providence and Justification by Grace). This is an opportunity to deal with the concept of righteousness of God, how God saves us by putting us in right relationship with him.

1 Kings 8 (1, 6, 10-11) 22-30, 41-43
We note again how this book and 2 Kings were originally one book, providing an account of Israel’s history from the death of David through Jehoiachim’s release form a Babylonian prison. There is speculation that these texts are the product of the Deuteronomistic reform of Josiah but later revised after the exile in 587 BC. This book recounts the history from the end of David’s kingship (ca. 961 BC) to the reign of Ahaziah (850-849 BC).

This is the story of the dedication of the Jerusalem Temple and especially Solomon’s prayer of dedication (vv. 22-30), a prayer which embodies the core themes of the Deuteronomistic writers. The account beings with the moving of the Ark of the Covenant into the temple (vv. 1, 6). Reference to the “city of David” is likely to Zion in Jerusalem’s southeast. Then it is noted that Yahweh’s glory filled the temple (vv. 10-11). The cloud filling the house of the Lord is likely a token of God’s glorious presence (John Wesley, Commentary on the Bible, p. 210). The king’s prayer begins with praise, that the Lord is the greatest of gods, steadfast in love. His covenant [berith] with David is remembered (vv. 22-25). The covenant’s provisional/contingent character is noted (vv. 23, 25). Yahweh’s watchfulness over the temple is requested that he heed and forgive those praying toward the temple (vv. 29-30). But it is still recognized that God is so sovereign as not to be contained in the temple or anywhere else in the creation (vv. 27, 30). This has implications for why the Deuteronomist stress on centralized worship does not preclude finding God in other settings, even on foreign soil. The influence on the prayer of the Deuteronomistic source, perhaps written after the Babylonian Exile, is suggested by the petition that the people he brought into the land of their ancestors be allowed to return despite their sin (v. 34) and by the expansion of the prayer which also includes an openness to having the Lord hear the prayer of Gentiles (vv. 41-43).

Application: Preaching on this text affords opportunities to clarify the ancient Hebraic belief that God was present in the Jerusalem Temple, that though God transcends our creaturely existence he was in the past and still is present among us today, ever ready to restore us despite our Sin (Justification by Grace, Providence, Creation).

OR

Joshua 24:1-2a, 14-18
There is a general consensus that along with 1 and 2 Samuel and 1 and 2 Kings, this book is part of the Deuteronomistic reform under King Josiah in the seventh century BC. It relates Israel’s conquest of the land and its settlement. This lesson provides insights about the covenant between God and Israel at Shechem. It provides a fuller description of events described in 8:30-35.

The lesson begins with a report that Joshua gathered all the tribes of Israel and Shechem, (a city about forty miles north of Jerusalem, originally settled by the Canaanites and incorporated into Israel peacefully) and their Judges presented themselves before God. Joshua told the people that Yahweh proclaims that long ago their ancestors had lived beyond the Euphrates River serving other gods (vv. 1-2). A summary of God’s actions follows in the verses (3-13) not included in the lesson. The people are told to revere Yahweh, serve him faithfully, and put away the gods [elohim] of the ancestors (cf. Genesis 35:2-4). If they are willing to serve the Lord, they are to choose that day whom they will serve. Joshua proclaims he and his household will serve [ahad] Yahweh (vv. 14-15). The people answer that they will not forsake Yahweh to serve other gods, for he is the one who brought them out of Egypt and slavery, protecting them along the way they passed and driving out the Amorites who lived in the land. Yahweh is their God (vv. 16-18).

Application: The Complementary Version of the First Lesson provides an opportunity to remind the congregation that just as God became present to the tribes at Shechem by remembering his mighty acts, so he dwells among us today in the telling of the stories of his mighty acts. This God comes to set us free (Justification by Grace and Providence). Attention might also be given to how our modern idols (Sin) get in the way of seeing him and experiencing him today.

Ephesians 6:10-20
Again we note that this book is a circular letter, either written by Paul from prison late in his career or by a follower of the apostle who had had a hand in assembling the collection of his epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics different from the Pauline corpus. It was likely addressed to a younger, later generation of Christians (1:15). This lesson begins with an acknowledgement that our strength is the strength of the word (v. 10). Next follows a discussion of God’s armor and the Christian’s warfare. Evil is depicted as a force, including the devil (vv. 11-12).

Paul notes that the armor we are to wear includes the belt [thorax, breastplate] of truth and righteousness [dikaiosune] (vv. 13-15), the shield [thureos] of faith [pistis], and the hammer [perikefalaian] of salvation [soterion] (vv. 16-17). The armor may relate to the gifts of Baptism [baptisma] (v. 24). We are urged by Paul (while reminding us of his confinement in prison and asking prayer that he might remain bold [vv. 19-20]) to pray in the Spirit [pneuma] and persevere [proskarteresis] in supplication [deesis] for all the saints [hagios] (v. 18).

Application: With this lesson we may proclaim with Paul the good news about the trials we have in struggling with evil (Sin) and to assure that God’s grace (Justification by Grace and the Holy Spirit) affords us the armor we need to keep the faith and overcome evil (Sanctification).

John 6:56-69
We again consider a lesson from the last of the gospels to be written, probably not composed until the last two decades of the first century. We have noted that it is very different in style in comparison to the other three (so-called Synoptic) Gospels. 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. It was probably written for a Jewish Christian community in conflict with the synagogue, one in which Christians had been expelled from Jewish society. Its aim was to encourage its readers to believe that Jesus is the Messiah, the Son of God (20:31).

We continue in this week’s lesson with another account unique to John’s gospel. In a synagogue in Capernaum (v. 59), in comments reflecting again like last week’s gospel a sacramental orientation not typical of the Johannine theological orientation, Jesus continues to respond to Jewish critics of his identification of himself with the bread of life [artos tes zoes] (vv. 51ff). He notes that those who eat his flesh and drink his blood abide [meno, literally “remains”] in him and he in them (v. 56). This gives life to recipients, he proclaims (v. 57). He continues to contrast this bread that gives eternal life to the bread in the wilderness given the Jews (vv. 58, 31). The disciples begin to complain about Jesus’ teaching, saying that it was difficult to accept (v. 60). He confronts them, contending again that the Spirit gives life and the flesh is useless. He asks them what if they were to see the ascension of the Son of Man (vv. 61-63). Knowing some did not believe, Jesus notes that none can come to him unless the Father grants it (vv. 64-65). As a result, many followers deserted Jesus (v. 66). Jesus asked the twelve if they would depart, but Peter confesses that he has the words of eternal life and confesses Jesus as the Christ, the Son of the living God [Christos ho uios tou Theou tou zaontos] (vv. 67-69).

Application: In this gospel opportunity is given to proclaim Christ as bread of life, dwelling in us yet transcending us (Christology and Creation); this fellowship with him not only wonderfully benefits us (Justification by Grace), but sets us free to from the flesh to do good (Sin and Sanctification).