Proper 17 | Ordinary Time 22, Cycle B (2015)

THEME OF THE DAY

A love that changes lives. This is a Sunday for reflecting on the power of love that is related to God (Justification by Grace) and how the love may reflect in our lives (Sanctification, which may motivate Social Ethics).

Psalm 45:1-2, 6-9
This is a Korah Psalm, a love song or ode for a royal wedding. As noted last week, the Korahites were a group of temple singers (2 Chronicles 20:19) who may have collected and transmitted a number of the Psalms. The author claims to be a professional writer, joyful in his task of addressing the king (v. 1). The king is addressed in the most flattering language (v. 2). He may be addressed here as God (vv. 6-7), a common practice in the ancient Near East but unprecedented in Hebrew Scriptures. He is said to be anointed by God, with an oil of gladness beyond any of his companions (v. 7). The king is said to dwell in an ivory palace, implying great wealth (v. 8). It is added that daughters of kings are said to be among the king’s ladies of honor (v. 9).

Application: Preaching on this Psalm opens the way to reflecting on the love we may feel for God in all his majesty, specifically read references to the king’s majesty as references to Christ (Christology and Sanctification).

OR

Psalm 15
A liturgy for admission to the temple traditionally attributed 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 with the requisite qualities may enter the temple. The song refers to those who walk blamelessly [tamin, perfectly], do what is right [work righteousness, tsedeq], speak the truth [emeth], and do no evil. 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 righteousness mentioned here likely refers to those who are in relation to God (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff). The Psalm continues with a reminder that those who may abide in the temple are to despise the wicked, honor the faithful [those who fear the Lord], stand by oaths, lend no money at interest, and take no bribes (vv. 2-5).

Application: Sermons on this text will remind hearers of the ancient Hebraic belief that God was present in the Jerusalem Temple, but that certain expectations existed for those who came into his presence. What ultimately makes us worthy is God making us righteous, bringing us into relationship with him (Justification by Grace), which will lead us to care for the faithful and

skepticism about economic transactions that are in our favor at the expense of others (Sanctification and Social Ethics).

Song of Solomon 2:8-13
This is a book of love poems. The date of composition is uncertain. It resembles Egyptian love songs of the thirteenth and twelfth centuries BC. Some consider it a unified love poem. Others regard it as a loose anthology of independent songs. The tradition of attributing the book to Solomon (the Song of Songs which is Solomon’s) cannot be substantiated. This attribution (1:1) was due to the mention of his name in 3:9, 11; 8:11-12 and to a claim made in 1 Kings 4:32. In making this connection to Solomon the biblical canon sets the book in the category of Wisdom literature, of Solomon as Israel’s wise man par excellence (1 Kings 3:1ff; 5:1ff).

Jews and Christians have historically interpreted the love songs as an interaction between God and the faithful (between Christ [the lover in the book is a shepherd or king] and the church for Christians). The tie between Hebraic wisdom and erotic language as reflected in the song is evident in Proverbs 7:6ff; 9:1ff; Sirach 51:13ff. Wisdom is pictured as a woman entering those passing. The entire book is a love dialogue between the couple. It probes the mystery and wisdom of human love; the union of lovers is a means for discovering common identity.

The lesson is the reminiscence of a springtime visit of the lover to his beloved. He comes to take her away, as the winter (the rainy season) is past. We are reminded that now is a time of singing [zamin, which is a term that could also refer to a pruning season] (vv. 10-11, 13).

Application: This is a text which inspires sermons on the life-changing character of the unconditional love of God (Justification by Grace) and its implications for Sanctification and perhaps for Social Ethics (as we use the text to witness to the character of true love in a way that critiques the American media’s prevailing models of love as a causal affair).

OR

Deuteronomy 4:1-2, 6-9
This book is primarily the work of one of the four oral traditions comprising the Pentateuch — D, a strand rooted in the sweeping religious reform under King Josiah in the seventh century BC. This literary strand also influenced the histories of the books of Joshua, Judges, 1 and 2 Samuel, as well as 1 and 2 Kings. This book purports to be Moses’ farewell address to the people. It is really three addresses, this lesson being the conclusion of the first address. Moses appeals for faithful obedience to God’s law, not to add anything to what the Lord has commanded (vv. 1-2). By observing these ordinances diligently, the people will show their wisdom and discernment to the peoples who will call them a great nation [goi]. For no other nation has a god [elohim] so near as Yahweh (vv. 6-7). No other great nation has statutes [choq, decreed limits] and judgments [mishpat] as the entire law [torah] set before Israel (v. 8). The statutes are to be kept in mind all the days of life and made known to the children (v. 9). Such transmission of Israel’s experience through the generations is a core Deuteronomistic theme. 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: Several possibly distinct directions for sermons follow from this text. On the one hand it provides an opportunity to reflect on the Hebraic understanding of God’s commandments, on how they might function positively for guidance in the Christian life (Sanctification). Or in line with the Theme of the Day one might stress God’s election of us and how that love (Predestination and Justification by Grace) launches us into a life of obedience (Sanctification).

James 1:17-27
This book is probably a piece of Christian Wisdom literature with an epistolary greeting appended (1:1). Traditionally attributed to James the brother of Jesus (Galatians 1:19; Acts 15:13; 21:18), the Greek seems too good to have been his work. It was only later accepted as a canonical book (not until the third century in the west, though accepted as scripture in Alexandria during the previous century). This text is a discussion of living the faith.

The author notes that all generous acts and perfect gifts are from above, from the Father of lights [referring to the stars or angels]. The word has given Christians birth so that they are first fruits [aparche] of his creatures (vv. 17-18). Then Christians are urged to be quick to listen and slow to anger, since anger does not produce God’s righteousness (vv. 19-20). (This is an example of the wisdom character of James, as remaining silent to receive instruction was not only ancient Hebraic wisdom [Proverbs 12:15; 19:27], but also ancient Egyptian wisdom.) This insight in turn urges the faithful to rid themselves of all wickedness, welcoming in meekness — the word that is implanted [eufutov] now growing in them to give (v. 21).

The author also urges the faithful to be doers [poietes] of the word [logos], not merely listeners, for mere hearers are said to be those who just glance in a mirror and forget what they were like (vv. 22-23). But those who look into the perfect law (a reference usually applied to the Mosaic law, but here referring to the Gospel called the “law of liberty” [nomos tes eleutherias]) and who persevere will be blessed (vv. 24-25). One’s religion is said to be worthless, if he does not bridle the tongue. Religious observance that is pure before God cares for orphans and widows in their distress and also keeps the self-unstained by the world (vv. 26-27).

Application: Sermons on this text should aim to condemn our Sin manifested in our verbosity and inaction and to proclaim that God’s forgiving love (Justification by Grace) can drive us to be better listeners and more activism (Social Ethics).

Mark 7:1-8, 14-15, 21-23

As is well known, this book is likely the oldest of the Synoptic Gospels. Perhaps based on oral traditions of the Passion narratives and accounts of Jesus’ teachings (the so-called Q-source), it was likely written prior to the fall of Jerusalem in 70 AD. Some speculate that the original audience was the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4, 31), but it also could have been written for Palestinian Christians.

In this lesson Pharisees and scribes come from Jerusalem to Gennesaret (a village on the western shore of the Sea of Galilee, as least eighty miles north of the capital) to challenge Jesus, specifically on why he allowed his disciples to violate rituals of cleanliness (vv. 1-5; cf. Leviticus 15:11). The only parallel account to this lesson is in Matthew 15. (Luke 11:37-40 also addresses Jesus’ critique of ritual uncleanness, but it makes this point by relating a different story.) The text’s claim that all Jews observed this custom (v. 3) is an overstatement (Leviticus 22:1-2, 5-16), and the claim does not appear in Matthew’s parallel version. Jesus cites Isaiah 29:13, accusing his critics of merely honoring God with their lips (with mere human teachings) and not in their hearts [kardia] (vv. 6-8). The fact that it is the Septuagint (the early Greek translation of the Hebrew Bible) that is cited suggests that these were not Jesus’ words. He then elaborates (in verses not included in the lesson) about how such human expectations were making it more difficult for the Jews to honor (care for) their parents (vv. 9-13) (since they were obligated to make offerings to God that might be used to help their parents). Next he reiterates that nothing outside people entering into them can defile them, but only what comes out of a person (vv. 14-15). After an interaction with the disciples in private (vv. 16-20), Jesus continues to note that the evil things that defile come from within. He speaks of evil intentions, like theft, murder, adultery, envy, and so forth (vv. 21-23).

Application: The text creates an opportunity for sermons that condemn Sin manifest in certain socio-cultural and ecclesiastical expectations (those which exclude certain people), noting how they interfere with our doing God’s will and that this can only happen with the forgiving love of God (Justification by Grace) which frees us properly to use some norms or customs of these institutions to serve God (Sanctification and Social Ethics).

THEME OF THE DAY

God cares for the poor. The lessons lead to reflections on God’s care for the poor, a commitment which emerges from the awareness that God cares for us (Social Ethics, Providence, Justification by Grace).

Psalm 125
This is a Song of Ascents (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.) This particular Ascent Song is a prayer for deliverance from national enemies. It is likely a group lament. The Psalm expresses confidence that the Lord will surround his people and remove wickedness in the land (vv. 1-3). Prayer is offered that the Lord would do good to the good [tob] while those who turn aside be given over to evildoers (vv. 4-5). (Goodness in Old Testament usage refers to God, and so to be good is to be in God’s way, much like righteousness connotes this reality [see the exposition of the Psalm that follows.)

Application: Sermons on this text might explore the wickedness in our land in its various contemporary expressions (Sin). Preachers could then proclaim the confidence we have that God will deliver us, striking down the wickedness (Providence, Justification by Grace, Social Ethics).

OR

Psalm 146
This is a hymn praising God for his help. After uttering ritual cries of Hallelujah (Praise the Lord), vowing to do so all lifelong (vv. 1-2), the psalmist reminds us not to put our trust in anyone but God, for all human beings will lose their breath and return to the earth in death (vv. 3-4). Those whose help is in God are said to be happy [ashar, also connoting blessed] (v. 5). Over-against human inadequacy, God is said to be the one who made heaven and earth, the sea and all that is in it, who executes justice/judgment [mishpat] for the oppressed [ahaq], feeds the hungry, sets the prisoners free, loves the righteous [tsaddiq], and upholds orphans and widows (vv. 6-9). It is good to remind ourselves again that the concept of “righteousness” even in an Old Testament context is not to imply that the believer lives in faultless conformity to some moral law. It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 370-371). We should also 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).

Application: This Psalm might provide several homiletical possibilities. We might reflect on the shortness of life and that only God deserves our trust (Sin and Sanctification). It also provides an occasion to explain the concept of righteousness, how we are worthy of God because he puts us in right relationship with him (Justification by Grace). More in line with the Theme of the Day, we could explore with parishioners how God’s judgment is on behalf of justice, how he is on the side of the poor and those in need (Social Ethics and Providence).

Proverbs 22:1-2, 8-9, 22-23
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.

This lesson is a Proverb from an older collection of contrasting the way of Wisdom and the way of fools, with attention to the poor. A good name [shem] (good reputation) is said to be better than great riches (v. 1). Caring for the poor/oppressed [rush] is praised, for the way of injustice, it is said, will lead to calamity (vv. 8-9). They are not to be oppressed, for the Lord has made rich and poor (v. 2). The Lord is said to plead the cause for the poor (v. 23). This verse and the previous admonition not to rob the poor because they are poor or crush the afflicted in legal matters [at the gate where such matters were decided] (v. 22) have direct parallels in the ancient Egyptian book of wisdom (The Instruction of Amen-Em-Opet, p. 28).

Application: This lesson opens the way for sermons on Christian life (Sanctification) as well as about concern for the poor and justice, with some attention to how this relates to the biblical concept of wisdom and is rooted in God’s benevolence (Social Ethics, Providence, and Justification by Grace).

OR

Isaiah 35:4-7a
It is well known that this book is actually the product of two or three distinct literary traditions. The first 39 chapters are the work of the historical prophet who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian empire. Chapters 40-66 emerged in a later period around the time of the fall of Babylon (in 539 BC). Our lesson is likely the result of the proclamation of the historical prophet, his proclamation that Zion will be restored. But it is also possible that the chapter could have belonged originally to chapters 40-66 and its more hopeful tone. The writer calls on an unnamed group to proclaim to those who are fearful that they be strong and not fear, for God will come with vengeance, with recompense, and save us. For the eyes of the blind shall be opened ears of the deaf unstopped the lame shall leap like dear, and the tongues of the speechless sing for joy (vv. 5-6a). Waters shall break forth in the wilderness and the burning sand will be like a pool (vv. 6b-7a).

Application: This Complementary Version of the First Lesson also sets the stage for sermons communicating God’s concern for the oppressed (Social Ethics).

James 2:1-10 (11-13) 14-17

We note again that this book is probably a piece of Christian Wisdom literature with an epistolary greeting appended (1:1). Traditionally attributed to James the brother of Jesus (Galatians 1:19; Acts 15:13; 21:18), the Greek seems too good to have been his work. It was only later accepted as a canonical book (not until the third century in the West, though accepted as scripture in Alexandria during the previous century).

This lesson deals with the respect due the poor, coupled with attention to the relation of faith and works. The author claims that it is not possible to reconcile faith in Jesus Christ with partiality toward the rich and warns against showing favoritism in the community (vv. 1-4). Such favoritism is regularly condemned in the Old Testament (Leviticus 19:15; Psalm 82:2). In fact, God is said to have chosen [eklegos, to lay out] the poor [ptochos] to be rich in faith (v. 5). Note that the flock is being oppressed by the rich, and so their dishonoring the poor is all the more problematic (vv. 6-7). The text cites the “royal law” (taught in Leviticus 19:18) to love your neighbor as yourself. To show partiality is to sin (v. 9). It is added that whoever keeps the whole law but fails in one point is accountable for the whole law [nomos] (v. 11). Judgment [krisis] will be without mercy to one who has shown no mercy. But it is also asserted that mercy [elios] triumphs over judgment (vv. 12-13). The lesson proceeds to reflect on the relationship between faith and works that faith does not save. It does no good to have faith if those naked and hungry are just told to wait for God to relieve their needs. Faith without works is dead (vv. 14-17).

Application: This lesson provides opportunities to proclaim our wanton disregard for the poor (Social Ethics) along with an awareness of how we can be empowered with forgiveness (Justification by Grace). Another possibility would be to preach on the need to practice the Christian life (Sanctification).

Mark 7:24-37
As is well known, this book is likely the oldest of the Synoptic Gospels. Although an anonymous work, the tradition of ascribing authorship to John Mark is largely accepted, but his identity is not always clear — whether this is the John Mark referred to as an associate of Paul (Acts 12:12, 25; 15:37; Colossians 4:10) or as Peters scribe (1 Peter 5:13). There is an extra-biblical source (Eusebius of Caesarea, in Nicene and Post-Nicene Fathers, 2/1:115-116) which designates Mark as the apostle to Africa. Some speculate that the original audience was the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4, 31), but it also could have been written for Palestinian Christians. This lesson reports several healings by Jesus. It is paralleled by Matthew 15:21-31.

The lesson begins with a report of the healing of the Syrophoenician woman’s daughter. The event takes place in the region of Tyre (far northeast of Jerusalem on the Mediterranean Sea) (v. 24a). Jesus tries to remain incognito, but the Syrophoenician woman (a Gentile) begs to have an unclean spirit exorcised from her daughter (vv. 24b-26). Jesus puts her off as a Gentile, claiming he has come to care for Jews (feeding the children, not the dogs [kunarion]) (v. 27). For Jews to call Gentiles “dogs” was not necessarily pejorative, as dogs were household pets in Jewish homes. The woman responds that even dogs eat children’s crumbs (v. 28). This moves Jesus to heal the daughter from a distance, as the mother finds her healthy after Jesus dismisses her to go home (vv. 29-30).

It is next reported that Jesus left Tyre, heading toward the Sea of Galilee. He is said to heal a deaf man who had a speech impediment (through Jesus putting fingers in the man’s ears and touching his tongue with Jesus’ own saliva) (vv. 31-35). This method of healing was common in ancient healing stories. Typical of the Markan emphasis on the messianic secret it was reportedly done in private. Only in Mark’s version of the miracle are these details given. Jesus seeks to maintain the messianic secret (v. 36). But instead what he has done is proclaimed (v. 37).

Application: This is a lesson for announcing that God’s unconditional love and care (Justification by Grace) is not bound by social class or our by our deafness (Sin).

THEME OF THE DAY

Only by the grace of God. The focus of the texts for this Sunday is on how indebted we are to God for all we have and do (Justification by Grace). In several instances there is a strong Christological emphasis related to this theme and in others the theme of Wisdom (Sanctification) and its dependence on grace receive attention.

Psalm 19
The Psalm is a hymn to God as Creator of nature and giver of the law, traditionally attributed to David. Again we are reminded that 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). Many scholars argue 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 and all creation are to praise God and seek to avoid sin. The Psalm begins with a testimony to the fact that the sky and the succession of days praise God (vv. 1-6). The theme affords an opportunity to express ecological sensitivity. The verses that follow verse 6 may be a later addition, praising the revelation of God’s will in the Mosaic Law [torah]. The law is said to be perfect [tamin, whole or complete], reviving the soul [nephesh] and making wise the simple. It is clear, rejoices the heart, and is more to be desired than gold. In these verses (especially 7-10), in typical Hebraic fashion, observance of the law is not portrayed as a burden, but as a joy (Leo Trepp, Judaism: Development and Life, p. 2). But the Psalm does proclaim that the law warns and reminds those who keep it (v. 11). This is compatible with a Christian understanding of God’s law. The psalmist prays to avoid sin, that God not let the insolent have dominion over him (vv. 12-13). He concludes with the reminder that only with God’s grace can we keep the law, as he states that only by God’s action will we be innocent/clean/free [naqah]. The Psalm concludes with the famous prayer that our words and meditation [higgayon] may be acceptable/pleasing to God (v. 14).

Application: Several sermon alternatives emerge from this Psalm. The text invites sermons on the ecological crisis and how the creation proclaims and praises God (Social Ethics or the Cosmological Argument for God’s existence). But sermons on the law, how it is the complete revelation of what God instructs us to do, the complete guide to life, would be appropriate (Sanctification). However inasmuch as we come to realize that the law only warns us (due to our Sin), the text drives us to an awareness, contrary to common sense, that it is only possible to live in such guidance because of grace (God’s action — Justification by Grace and Sanctification).

OR

Wisdom of Solomon 7:26–8:1
The Complementary Psalm is taken from a book of the Apochrypha. It is a work of the late first century BC, probably in Alexandria. It is clearly a work of Hellenistic culture, but written in the poetic parallelism of the Hebrew Bible. The book seeks to make clear that the Jews have a true wisdom surpassing that of the Greeks.

The nature of wisdom (personified in the female gender) [Sophia or chchokmah] and her beneficial works are extolled in this text. Wisdom is said to be a reflection of eternal light, mirroring God’s work (7:26). Wisdom, it is sung, can do all things, renew all things, making all holy souls friends of God and prophets (7:27). God is said to love nothing so much as one who lives with Wisdom (7:28). It seems that Wisdom (the text may be construed as prefiguring Christ) enters the souls and makes them God’s friends. Wisdom is described as being more beautiful than the sun, greater than the stars and the light. Against her, evil does not prevail (7:29). She orders all things well, reaching from one end of the earth to the other (8:1).

Application: This text affords several possibilities. Wisdom might be interpreted Christologically, opening the way to sermons on his beauty, the conquest of evil, and presence in our lives making us God’s friends (Christology, Atonement, and Justification by Grace). The female traits of Jesus and God are also options. Another possibility is to expound on Wisdom in its Hebraic context as the work of sages, generally equated with the way of righteousness. Wisdom might then be extolled to the faithful as practical knowledge of life rooted in basic experience and in faith (Sanctification). But them it must be made clear that this depends on being made God’s friends by grace (Justification by Grace).

Proverbs 1:20-33
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.

This Proverb was traditionally attributed to Solomon. Wisdom [chokmoth] is here personified as a female prophet, raising her voice everywhere (vv. 20-21; also see 3:13-18; 4:5-9; 7:45; 9:1-18). Much like the preaching of the prophets, threats and laments are issued to those who have rejected these teachings (vv. 22-32). It is noted that Wisdom itself brings the knowledge of wisdom (v. 23). In that sense it is God-given. Concern for gaining knowledge [daoth], equated with the fear [yirah, literally “reverence”] of the Lord, is expressed (v. 29). Concern is also expressed about those who are simple [pethi] (v. 32). Assurance is given that those who listen to Wisdom will be secure (v. 33).

Application: Sermons on this text will proclaim the value and God-given character of Wisdom (Justification by Grace and Sanctification). The female character of Wisdom, implying such traits belong to God, might also be explored.

OR

Isaiah 50:4-9a
We have already noted that this book is actually the product of two or three distinct literary traditions. The first 39 chapters are the work of the historical prophet who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian empire. Chapters 40-66 emerged in a later period, around the time of the fall of Babylon (in 539 BC). Chapters 40-55 are attributed to an unknown prophet who lived in Babylon during the exile. And the final chapters are attributed to prophets who lived in Judah after the return to Judah from exile. Our lesson is taken from this second section (often called Deutero-Isaiah).

The lesson is from the Third Servant Song from the era of the Babylonian Captivity. The identity of the servant is much discussed. Many Old Testament scholars contend that the servant is the nation of Israel. Others claim, particularly in this song where the servant himself speaks, that he is an individual, perhaps a prophet like Moses or a figure for the Christ who is coming. Certainly much that the servant is said to endure in this text is suggestive of the Passion.

In this lesson the servant claims to have been taught by God, given the tongue of a teacher by Yahweh Elohim, so that he may sustain the weary, listen as those who are taught (v. 4). With ears opened by Yahweh Elohim the servant says he was not rebellious and did not turn back but gave his back to those who struck him and did not had from insults (vv. 5-6). Law-court terminology is explained in the discussion that follows. The servant testifies that the Lord God helps him, he has not been disgraced, and so sets his face like flint knowing that he shall not be put to shame since the one who justified [tsadaq] is near (vv. 7-8a). None can contend with the servant. He calls on the faithful to stand up together, daring adversaries to confront him. For Yahweh Elohim helps him, and so none can declare him guilty. All of them will wear out like a garment [beged] (vv. 8b-9).

Application: An interpretation of the text as a prophecy of Christ opens the way to sermons on his death (Atonement) and his work in justifying us. All we have and do compared to him is like a garment that wears out (Sin).

James 3:1-12
We continue to note that this book is probably a piece of Christian Wisdom literature with an epistolary greeting appended (1:1). Traditionally attributed to James the brother of Jesus (Galatians 1:19; Acts 15:13; 21:18), the Greek seems too good to have been his work. This lesson is an analysis of the power of words and the awesome responsibilities of the teacher, in the context of a discussion of true wisdom.

The writer emphasizes what a demanding job teaching is, since the tongue [glossa] though small can have a great impact, like a small bit guides a horse or a rudder directs a large ship. And all of us make mistakes in our teaching and speech (vv. 1-5). The tongue is said to be a fire that can stain the whole body and set on fire the cycles of nature. And yet though we can tame animals we cannot tame the tongue (vv. 6-8). (The reference to the “cycle of nature” may refer to the Pythagorean idea of the transmigration of souls. James is either borrowing from Greek philosophy here or simply indicating that words can upend the soul’s destiny.) The tongue can fulfill the sacred undertaking of humanity (praising God) or sink to the depths of cursing fellow humans in God’s image [homoiosin] (vv. 9-10). But that the tongue could be used to work such evil makes no sense, the author notes, as ridiculous as a fig tree yielding two different fruits, or as salt water also being fresh (vv. 11-12).

Application: Sermons on this text might reflect on the power of words and how they can be used by grace to the glory of God (Justification by Grace and Sanctification).

Mark 8:27-38
As is well known, this book is likely the oldest of the Synoptic Gospels. Some speculate that the original audience was the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4, 31), but it also could have been written for Palestinian Christians. This lesson is the story of Peter’s confession of faith and teachings about discipleship. This story and the teachings which follow appear in all the gospels, most fully in Matthew 16:13ff, where Peter receives special praise for his confession. Mark is less inclined to make the disciples look good.

Jesus and his disciples proceed to Caesarea Philippi, a town in the far north of Israel that is at the source of the Jordan River. On the way, Jesus asks them who people say He is (v. 27). Answers include John the Baptist, Elijah, one of the prophets. Peter alone confesses him to be the Messiah [christos]. In characteristic fashion [according to Mark], Jesus orders secrecy about his (vv. 28-30). Unlike the Matthean version (16:17-19), there are no references to the praise of Peter for his confession, nor to Jesus calling him the rock on which the church is to be built.

Jesus proceeds to offer the first of three predictions of his Passion and subsequent Resurrection. He refers to himself not as the anointed one, but as the Son of Man ([huios tou anthropou] perhaps a humble way of merely identifying himself as a man [as per ordinary Hebraic/Aramaic usage]. But on the contrary, he may have intended to use the phrase to connote, as Ezekiel did, a Spirit-filled watchman for Israel [2:1; 3:17, 24; 33:7]) (v. 31) or to suggest Daniel’s reference to the one who would be given everlasting dominion over all (7:13-14). Peter rebukes him, for such a Son of Man (widely perceived to be Messiah in first-century Judaism) would not suffer the rejection Jesus prophesied. Jesus in turn chides Peter for setting his mind on human things (regarding the Messiah’s ministry as most Jews did in the first century as a great military warrior) (vv. 32-33). Jesus chiding Peter is not present in the gospels of Luke and John.

With a larger audience, Jesus proceeds to teach that his followers must be those who deny themselves, take up their crosses, and follow him. Those who want to save their lives will lose them, and if done for Jesus’ sake in so doing they save [sozo, literally “keep sound”] their lives (vv. 34-35). There is no profit in gaining the world, he adds, if we forfeit our lives (v. 36). Those ashamed of him and his words in this sinful generation will find the Son of Man ashamed of them when he comes in the Father’s glory [doxa] (vv. 36-38).

Application: A sermon on this text readily concerns itself with the way of the Cross, our revulsion to it (Sin), and God’s use of it (Providence) in order to work good (Justification by Grace). A related theme is to examine the pleasures we experience from lives of self-sacrifice (Sanctification).

THEME OF THE DAY

It takes God to get our relationships right. The texts for this Sunday invite emphasis on recognizing that all our relationships with each other (Sanctification, Church, and Social Ethics) are rooted in God’s grace (Justification by Grace).

Psalm 1
This is a Wisdom Psalm contrasting the fate of the righteous and the wicked. With Psalm 2 it serves as an introduction to the book as a whole and construed as a depiction of the way of the righteous.

The entire book and this lesson begin with a claim that those who delight (take pleasure) [chephets] in the law [torah] are happy/blessed [ashere] (v. 1). The law is indirectly praised (like Psalm 119), as righteousness [tsedeq] is associated with obedience to the law (v. 2). We should be reminded that in ancient Hebraic thinking the law is not merely a set of rules. It is regarded as the complete revelation of what God instructs us to do, the complete guide to life (Leo Trepp, Judaism: Development and Life, p. 2). And likewise the stress on righteousness might here as it can elsewhere be understood not just in legalistic terms, but in relation to God’s work (v. 6) in accord with the Easter word (see gospel, vv. 17, 19; Romans 3:21-26). The righteousness planted in God spontaneously bears good fruit (v. 3). It is good to remind ourselves again that the concept of “righteousness” even in an Old Testament context is not to imply that the believer lives in faultless conformity to some moral law. It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 370-371). By contrast the wicked are said to be like chaff that the wind drives away, cannot stand in the judgment [mishpat] (vv. 4-6). Keep in mind that the Hebrew term for judgment can refer to a sense of comfort, not just punishment (Gerhard von Rad, Old Testament Theology, Vol. 1, p. 343).

Application: Several sermon options emerge from this text. It opens the way to possibilities of relating the references to our righteousness and good works that follow from it to the work of God (Justification by Grace and the spontaneity of good works or Sanctification). Other options would be to preach on the pleasure and joy that come from living the Christian life and being instructed by God (Sanctification) or to appreciate the Jewish concept of law [torah] as a guide to life (the essence of Wisdom) and judgment [mishpat] as comfort.

OR

Psalm 54
In this alternative Psalm we have a prayer for deliverance from personal enemies. Traditionally it has been attributed to David when the Ziphanites told Saul that David was hiding among them.

It is good to be reminded that 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 may call out to God for deliverance in the trials they face.

 The Psalm beings with a cry for help, emerging from an awareness that the ruthless seek the

psalmist’s life (vv. 1-3). We should note again that the term Selah appearing after verse 3 is probably a liturgical direction indicating that an instrumental interlude should be played at this point in singing the Psalm. Following this interlude, God is said to be the psalmist’s helper [azar] and upholder of life (v. 4). He pledges a freewill offering to God, for the Lord has delivered the psalmist from trouble [tsarah, literally “distress”] (vv. 6-7).

Application: Like the alternative version of the Psalms, this text invites sermons reminding us that all our help and the thanks we offer are rooted in God (Justification by Grace and Sanctification). It is only he who can deliver us from the trials of life.

Proverbs 31:10-31
We note again that 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.

This lesson is an acrostic poem about the capable wife. Recall that such poems have each line beginning with a successive letter of the Hebrew alphabet. This is an oracle said to have been taught to Lemuel (a king, generally supposed to be Samuel) by his mother. The first nine verses have so little to do with what follows in the lesson that scholars have hypothesized that this Proverb is really a combination of two distinct poems.

A capable wife/woman [ishahah] is said to be far more precious than jewels (v. 10). Her husband trusts her and gains much from the relationship (v. 11). Such a woman is a willing, hard, and thrifty worker, a wise businesswoman (vv. 12-16, 18, 24). She is strong [oz], both physically and morally, laughing at the uncertainties of the future (vv. 17, 25). She has wisdom [chokmah] and is kind (v. 26). She cares for the poor (v. 20). She is also well prepared for snowstorms (v. 21).

This husband of the capable wife is known in the city as one of the elders of the town (highly esteemed) (v. 23). Her children deem the capable wife happy and her husband praises her (v. 28). A particular subject of the proverb is praised (v. 29). Charm is said to be deceitful as well as beauty. The woman who fears [yare, literally” reverences”] the Lord is to be praised (v. 30). The husband is urged to share the wealth the woman has gained with her, for her works praise [hulal] her (v. 31).

Application: This text affords opportunity for sermons on the Christian family (Sanctification) as a gift of God (Justification by Grace).

OR

Jeremiah 11:18-20
The book is a collection of prophecies of a late seventh or early sixth century BC prophet of Judah from the reigns of Josiah through the era of the Babylonian Captivity. He dictated these prophecies to his aide Baruch. Some of the prophet’s criticism of the house of David and the temple, giving more attention to the Sinai Covenant, may relate to his being an ancestor of one of David’s high priests, Abiathar, who lost control of the temple and was finally banished (1 Kings 2:26-27). Three sources of the book have been identified: 1) An authentic poetic strand; 2) Biographic prose; and 3) Deuteronomic redaction. The interplay of these strands suggests that the final editors say Jeremiah’s past prophecies are relevant in the new context.

This text is part of Jeremiah’s first personal lament, taking the form of a song. He claimed that Yahweh had made it known to him, and he had seen the evil deeds of the adversaries (v. 18). He learns that like a gentle lamb [kebes] he is the object of an assassination plot. Schemes have been devised against him, in hopes that his name will be remembered no more (v. 19). But the prophet cries to Yahweh that the Lord who judges/tries [bachan] righteously and tries the heart [leb] might visit retribution on the adversaries since Jeremiah has committed his cause to him (v. 20). Again we are reminded that the Hebrew term for judgment can refer to a sense of comfort, not just punishment (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 343, 358-359).

Application: Sermons on this text might help us see that we often share Jeremiah’s despair about society and human relations, but that in the end God’s judgment of evil will prevail (Providence and Social Ethics).

OR

Wisdom of Solomon 1:16–2:1, 12-22
This alternative First Lesson is taken from a book of the Apochrypha. It is a work of the last first century BC, probably in Alexandria. It is clearly a work of Hellenistic culture but written in the poetic parallelism of the Hebrew Bible. The book seeks to make clear that the Jews have a true wisdom surpassing that of the Greeks. In this lesson the reasoning of the materialist or ungodly is examined.

The ungodly by words and deeds summon death, as they make covenant with it (1:16). They reason that life is short and sorrowful, and there is no remedy when it comes to an end for none return from Hades (2:1). The remaining verses of the lesson are based on the fourth Servant Song in Isaiah (52:13–53:12). The righteous man is inconvenient to the materialist, it is sung, for he opposes the materialist’s action and accuses him of sin (2:12). The righteous profess to know God and avoid the materialist (2:13-16). Such children of God must be tested, for if the righteous man is God’s child the Lord will help him (2:17-18). The materialist resolves to insult such persons, condemn them to a shameful death (2:19-20). The materialist reasons this way and is led astray by his wickedness, for he does not know the secret purposes of God and not hoped for holiness (2:21-22). Recall that the concept of “righteousness” in an Old Testament context does not imply that the believer lives in faultless conformity to some moral law. It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 370-371).

Application: Sermons on this text will be primarily about the Christian life (Sanctification), how it puts the believer in tension with the materialism of the world (Sin). But it is only possible because the Christian is in right relationship with God, is a work of God (Justification by Grace).

James 3:13–4:3, 7-8a
We have noted that this book is probably a piece of Christian Wisdom literature with an epistolary greeting appended (1:1). Traditionally attributed to James the brother of Jesus (Galatians 1:19; Acts 15:13; 21:18), the Greek seems too good to have been his work. It was only later accepted as a canonical book (not until the third century in the West, though accepted as scripture in Alexandria during the previous century).

This text is a continuation of the discussion of wisdom, in dialogue with its contrast to worldliness. Those with wisdom [sophia] should show that their works are done with gentleness born of wisdom. Those with bitter envy and selfish ambition have no business being boastful, for they live in falsehood (3:13-14). The “wisdom” of envy and ambition is not from God, but is earthly [epigeios ] and unspiritual, for this leads to disorder and wickedness (3:15-16). By contrast, the wisdom from above [anothen] [presumably it is given by God] is peaceable, gentle, full of mercy, and without partiality (3:17). (We can rightly ask if this text could be personifying Wisdom [see Proverbs 8:22-31].) A harvest of righteousness [dikaiosune] is sown in peace for those who make peace (3:18). Conflicts and disputes among the faithful are said to come from their cravings [hedonown, literally “passions” or “pleasures”] at war with the faithful. This dynamic explains murder and conflicts (4:1-2). The author exhorts in response that we submit ourselves to God, resisting the devil (4:7). If we draw near [eggizio] to God he will draw near to us (4:8a).

Application: This is a difficult text due to its legalistic orientation, especially evident in 4:8a. But sermons might focus either on how our cravings mar our relationships (Sin), and that if we are to live as the lesson exhorts (Sanctification) we need to be overcome by God who makes this happen (Justification by Grace).

Mark 9:30-37
As is well known, this book is likely the oldest of the Synoptic Gospels. It is perhaps based on oral traditions of the Passion narratives and accounts of Jesus’ teachings (the so-called Q-Source), it was probably written prior to the fall of Jerusalem in 70 AD. Some speculate that the original audience was the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4, 31), but it also could have been written for Palestinian Christians. In this lesson we read the second foretelling by Jesus of his Passion followed by a lesson on greatness, stories that appear in a similar mode in the other Synoptic Gospels.

Jesus offers his prophecy while passing through Galilee, after healing the epileptic child (vv. 14-30). The idea that the Son of Man would be “handed over” [paradidomi, is betrayed] suggests that God would be in control of these events. This title [huios tou anthropou] is characteristically used by Mark to refer to Jesus’ suffering. The disciples fail to understand and are afraid to ask (vv. 31-32). In a house in Capernaum (a town on the northern end of the western shore of the Sea of Galilee [over 100 miles north of Jerusalem]), Jesus overhears an argument among followers about who is the greatest (vv. 33-34). The report of this argument is unique to Mark’s version of this story, another example of his not always putting the disciples in the best light. Jesus responds that whoever wants to be first [protos, literally foremost] must be last [eschatos] — a servant [diakonas] of all (v. 35). Then embracing a child, Jesus claimed that whoever welcomes a child in his name (a deed undertaken for the sake of Jesus) welcomes the Father who sent him (vv. 36-37).

Application: Sermons on this text should condemn our sinful pride and ignorance, focusing on what overcoming such pride by grace looks like (Justification by Grace) — a life of service to others (Sanctification).

THEME OF THE DAY
Baptizing worldly wisdom. We can gain insight this Sunday into an awareness that our natural abilities and common sense are good gifts, but insufficient to lead to good lives, that the things of the world (including reason and the Ten Commandments) can only function to give life if they are used in the context of an awareness that God uses them to give life (Sin, Providence, Justification by Grace, and Sanctification).

Psalm 124
This is a Song 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 as ascent up a mountain. (Some instead claim that these Psalms are so named because they have an ascending style of poetic form.) This particular Ascent Song has been traditionally credited to David. (The comments about Davidic authorship of the Psalms in the alternative Psalm of the Day that follows are relevant here.) It offers thanksgiving for a national deliverance, and so because Davidic association with the Psalm is intended to represent the inner the spiritual life of all his subjects (Brevard Childs, Introduction to the Old Testament as Scripture, p. 521), this suggests that all the faithful are to offer such thanksgiving. Israel is said to have survived the assaults of its enemies only because God was on its side (literally “for us”) (vv. 1-5). The Lord is to be blessed, for the Creator is the help of all people. Our help is said to be in Yahweh’s name [shem] (vv. 6-8).

Application: A sermon on this Psalm will offer praise to God for being on the side of the faithful, for only because he is with us can the evil we encounter be overcome, not by our own ingenuity and worldly wisdom (Providence and Justification by Grace).

OR

Psalm 19:7-14
As noted two weeks ago, this Psalm is a hymn to God as Creator of nature and giver of the law, traditionally attributed to David. Again we are reminded that 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). Many scholars argue 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 and all creation are to praise God and seek to avoid sin. These verses may be a later addition to the Psalm, praising the revelation of God’s will in the Mosaic Law [torah]. The law is said to be perfect [tamin, whole or complete], reviving the soul [nephesh] and making wise the simple. It is clear, rejoices the heart, and is more to be desired than gold (especially vv. 7-10). In typical Hebraic fashion, observance of the law is construed not as a burden, but as a joy (Leo Trepp, Judaism: Development and Life, p. 2). The law warns and reminds those who keep it (v. 11). This is compatible with a Christian understanding of God’s law. The psalmist prays to avoid sin, that God not let the insolent have dominion over him (vv. 12-13). He concludes with the reminder that only with God’s grace can we keep the law, as he states that only by God’s action will we be innocent/clean/free [naqah]. The Psalm concludes with the famous prayer that our words and meditation may be acceptable/pleasing to God (v. 14).

Application: Sermons on this lesson might begin with Hebraic common sense, which many Christians share, that God’s commandments are good things, that we can avoid sin by keeping them (Sin and pride). But the Psalm’s conclusion that only with God’s grace can we keep the law, only when our consciences are baptized by God’s love is it possible to do good, should have the final word (Justification by Grace).

Esther 7:1-6, 9-10; 9:20-22
The tale told in this book provides the historical basis for a non-Mosaic (and perhaps originally a pagan) festival, Purim. It commemorates the deliverance of the Jews from a planned massacre. Associated with rolling dice, it may have been borrowed from other cultures which cast lots to determine the fate of people for a coming year. The book recounts the courageous efforts of a woman, Esther, who was wife of the Persian King Ahauerus and her cousin Mordecai who persuade the king to spare the Jews. Positing such a leadership role for a woman in the ancient Near East was rather extraordinary. In its present form this book dates to the early Hellenistic period, shortly before 167 BC and the beginning of the Maccabean period. The book does not mention God and does not testify to typical Jewish moral commitments and Torah regulations, and so its canonicity has been challenged.

The story is told of Haman, the chief minister of Ahasuerus (who may have been Xerxes), who had planned to cut off all the Jews in the empire who accompanied the king to eat with Queen Esther. Esther asks that her life and that of her people, the Jews be spared (7:1-3). She notes that she and the Jews are victims of a plot to be destroyed and blames Haman. He becomes terrified at the accusation (7:4-6). Hearing this, the king commands Haman be hung on the very gallows Haman had planned to use to kill Esther’s cousin (7:9-10).

The lesson continues with an account of the inauguration of the Feast of Purim. Esther’s cousin Mordecai is said to have recorded the Jews’ destruction of their enemies (recounted in the first 19 verses of chapter 9). He writes all the Jews in the Persian provinces to observe a festival of the days on which Jews gained relief from their enemies, when their sorrow had been turned to gladness. The festival is to be days of feasting and gladness, sending food to one another and presents to the poor (9:20-22).

Application: This text enables sermons advocating for a wise Christian Social Ethic (church and state in tension), but in accord with what Esther models this best transpires when we draw upon reason and common sense (the natural law) in order to achieve God’s aims as best as we can discern them in our finite ways.

OR

Numbers 11:4-6, 10-16, 24-29
The book is so named from the Latin translation titled Numeri, based primarily on the numbering or census of the people related in chapters 1-4. 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, a ninth /tenth-century BC source, so named for its use of the term 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. The lesson seems to be the work of the J source in retelling part of the wilderness story on the Exodus, directly connected with Exodus 16-18.

The story begins with the rabble among the people dissatisfied with the bread they had received from Yahweh, wanting meat and fish (vv. 4-6). Moses hears the people weeping and the Lord because angry. Moses asks him why he has been treated so badly. He cannot get them meat. He cannot carry all the people alone (vv. 10-14). Disgusted, he asks Yahweh to take his life (v. 15). Yahweh has Moses gather seventy elders of Israel and bring them to the tent of meeting (the tent in which Yahweh would come to dwell in the Ark of Covenant housed in the tent, as per Exodus 33:7-11) (v. 16). After receiving more instructions on how Yahweh would get the people meat (vv. 17-23), Moses goes and tells the people these words and gathers the elders (v. 24). Next Yahweh came down in a cloud and spoke to him and took some of the spirit [ruach] in him and put it in some of the elders so that they prophesied [naba] (v. 25). Then follows descriptions of others on whom the spirit rested, Eldad and Medad, who had not been present (v. 26). Joshua would have had Moses stop them, but he is not jealous, wishing that all the Lord’s people would be prophets [nabi] with the spirit put in them by Yahweh (vv. 28-29). In the verses that follow in the chapter, not part of the lesson, God feeds the people by sending them quails.

Application: This Complementary Version of the First Lesson suggests several possible directions related to the Theme of the Day. One possibility is to critique our seemingly natural desire to want what we were used to having (Sin, what motivates the Hebrews’ complaint in the text). But despite their sin, God uses apparently natural means, quails who are natural to the desert, to work the miracle of feeding them (Providence and Justification by Grace). And likewise God works this miracle through the use of something like the modern concept of shared leadership (Polity). A third possible sermon direction is to point out how unlike the Jewish heritage, Christianity is marked by the pouring out of the Holy Spirit on all, not just on certain leaders.

James 5:13-20
We have noted that this book is probably a piece of Christian Wisdom literature with an epistolary greeting appended (1:1). Traditionally attributed to James the brother of Jesus (Galatians 1:19; Acts 15:13; 21:18), the Greek seems too good to have been his work. It was only later accepted as a canonical book (not until the third century in the West, though accepted as scripture in Alexandria during the previous century). This lesson offers the author’s reflections on prayer and healing.

Both those suffering and those cheerful are charged to pray or sing songs of praise (v. 13). Elders [presbuteros] are charged with anointing [aleipho] those who are sick. The prayer of faith will save them. Anyone who has committed sins will be forgiven [aphiemi, which entails “send off”] (vv. 14-15). Reference to anointing the sick with oil (v. 14) is the biblical roots for the Sacrament of Extreme Unction (Last Rites). Confession of sins to each other, prayer for each other, is exhorted in order for healing to transpire. The power and effectiveness of prayer of the righteous is noted (v. 16). Elijah’s prayers are cited as inspiration (vv. 17-18; cf. 1 Kings 17:1; 18:1). It is urged that efforts be made to bring back those who wander away (vv. 19-20).

Application: In line with the first alternative for the Psalm of the Day, a sermon on this text might teach the benefits of a Christian life devoted to a confession of sin and of God in prayer and praise (Sanctification). Other possibilities include reflection on the rites of Extreme Unction and/or Confession, as the lesson provides the biblical rites for these ceremonies.

Mark 9:38-50
As is well known, this book is likely the oldest of the Synoptic Gospels. Some speculate that the original audience was the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4, 31), but it also could have been written for Palestinian Christians. This lesson reports teachings by Jesus in preparation for the Passion.

The pericope begins with reflections on an unknown exorcist who had been casting out [ekballo] demons in Jesus’ name (v. 38). This story is only also taught in Luke (9:49-50). Invoking Jewish names was common among magicians of the era. Jesus urges the exorcist not be stopped, saying whoever does such deeds in his name will not be able to speak evil of him (v. 39). Whoever is not against Jesus and his followers is for them, he asserts (v. 40). Warnings of hell follow. One who puts a stumbling block before Jesus’ followers will greatly suffer (v. 42). The text in Luke stops at this point (17:1-2), but Matthew continues like Mark (18:6-9). Jesus proceeds to contend that if hands, feet, or an eye causes stumbling, they should be cut off or torn off (vv. 43-47). The text concludes with reference to salting his disciples with fire [pur] (v. 49). Only in Mark is this comment made. But all the Synoptics include the comment that salt is good, but if it has lost its saltiness it is no good (v. 50; Matthew 5:13; Luke 14:34). This may be an exhortation that the disciples keep alive the fire Jesus has given them.

Application: Several possibilities for sermons emerge from this lesson. One option is to condemn Sin (as we all are made to sin with our eyes, hands, feet, and so on) but have been “salted” with the fire of the Holy Spirit, made “tasty” to serve (Justification by Grace and Sanctification). Another possibility is that God uses all (even those outside the faith but wise in the things of the world) to do his work (Providence and Social Ethics).