Proper 22 | Ordinary Time 27, Cycle B (2015)

THEME OF THE DAY
Reflections on the love of God. All the lessons affirm some of the great things God’s love does for us — in Creation, human nature (Anthropology), overcoming evil (Providence and Justification by Grace), dying for us (Christology and Atonement), as well as in marriage (Sanctification).

Psalm 26
This Psalm is a prayer for deliverance from personal enemies, a lament 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 are to pray for deliverance in difficult times.

The psalmist begins with a cry for vindication, claiming his integrity and faithfulness (vv. 1-3, 11). Reference is made to God’s lovingkindness [chesed]. Further elaboration of his innocence is offered (vv. 4-5). The protest of innocence is demonstrated in a liturgical ceremony, washing hands in innocence (vv. 6-7; Deuteronomy 21:6-8). Prayers are offered for help, redemption [padah, being set free], and graciousness [channun] (vv. 8-11). Contrasts are drawn between the ways of sinners and those of the righteous. A reference is made to “evil devices” (a plot, zaman) (v. 10). This may refer to sexual immorality (Leviticus 18:17; 19:29–20:14; Job 31:11). The psalmist also speaks of the “level ground” [mishor, an even place] on which he stands and that we will bless the Lord in the great congregation (v. 12).

Application: The Psalm affords opportunity for sermons on the love of God for those facing difficult times (Justification by Grace and Providence). Another possibility or a related direction might be to explore the nature of sin as sexual immorality and financial impropriety, how the believer stands by contrast in an even place, washed in innocence by grace (Sanctification).

OR

Psalm 8
This alternative Psalm of the Day is also traditionally attributed to David. See the first option of the Psalm of the Day above regarding what to make of claims to Davidic authorship of psalms. This psalm celebrates God’s glory, his infinite goodness, and humanity’s God-given dignity. Reference to the Gittoth in the Preface to the Psalm may allude to a melody to be used with the song. God’s sovereignty [adan] is affirmed, along with the beauty of creation (vv. 1, 3, 9). We are reminded that despite the awesomeness of God, he is yet wonderful to human beings and cares for them. They are a little lower than God (or divine beings) crowned with glory [kabad, literally “weight”] (vv. 4-5). They have dominion [shith, literally “put”] over all creation (vv. 6-8). In verse 4 the phrase “son of man” [ben adam] is used to describe mortality, or we might read these remarks prophetically as referring to the Messiah (Jesus as the Son of Man).

Application: Several directions are presented by this alternative psalm. One focus might be on God’s sovereignty and the love evidenced in his work of creation. Another option might be to focus on the miracle of human beings (Anthropology), our special place in God’s plan. The concept of our being “placed over” creation also invites a consideration of ecological issues (Social Ethics).

Job 1:1; 2:1-10
This book is folktale probing faith in the midst of suffering. The date of the work is uncertain, but perhaps it was composed around the time of the Babylonian Captivity in the sixth or fifth centuries BC. There are several parallel ancient Egyptian texts. The book is a challenge to conventional Hebraic Wisdom thinking, as it appears with the older vision of the divine order of life and God’s justice in maintaining that order. In its place we are exposed to a God who reveals himself personally and is profoundly involved in human life, a God who respects human independence and wishes service to him to be freely given.

Job is first introduced as a righteous, faithful man [literally perfect (tam) and upright (yashar)] (1:1). Uz where he resides may be Edom. Ezekiel (14:14, 20) associated Job with Noah and Daniel. Then follows an account of the sons of God [ben elohim] and Satan [literally “adversary” or “opposing spirit”] discoursing with Yahweh who extols Job for having retained his faith despite earlier affliction (2:1-3). On a dare from Satan the Lord allows this heavenly being to afflict Job (2:4-8). In the midst of his suffering from sores afflicted on him and the previous loss of his children and property (1:13-20), Job’s wife suggests that he curse God and as a result be struck down by him (a way of committing suicide) (2:9). Job’s response is that having received good [tob] from God we must accept all he sends (2:10).

Application: This lesson invites sermons offering comfort to those who feel abandoned like Job, with attention to how evil and temptations operate in our lives and also to confess that God never fails (Justification by Grace and Providence). It would also be possible to reflect on the love of Job’s wife, wanting to alleviate his suffering in a human way in contrast to God’s plan (Marriage and the Sovereignty of God).

OR

Genesis 2:18-24
Like all five books of the Pentateuch, this Book of Origins is probably the product of several distinct literary traditions. This one is just comprised of three strands: (1) J, a ninth /tenth-century BC source, so named for its use of the 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 tradition, part of the Bible’s oldest account of creation, specifically the creation of creatures and women.

Yahweh Elohim claims it is not good that man [adam] should be alone and decides to make a helper as his partner. So out of the ground he formed every bird and brought man to see what he would call them. The man named every living creature, naming all cattle, the birds of the air, and every animal. But for the man there was not found a helper [ezer] as his partner (vv. 18-20). Then Yaheweh Elohim caused a deep sleep to fall on the man, and then the Lord took one of his ribs and clothed it with flesh (vv. 21-22). Yahweh Elohim made this into a woman, and in a poem the man says that she is woman [ishishah], made from his bones and flesh, for out of man [ish] this one was taken (v. 23). Thus a man leaves his parents and clings to his wife, and they become one flesh [basar] (v. 24).

Application: Sermons on male-female relationships are responsible uses of this text.

Marriage as partnership could also be explored (Sanctification and Social Ethics). Sermons on human nature could also be appropriate, as the text reveals the essence of being fully human is to be relational, engaged with others who correspond to ourselves. God’s love for human beings in creating us this way (Creation) will link this lesson to the Theme of the Day.

Hebrews 1:1-4; 2:5-12
The book is an anonymous treatise which, given its argument for the superiority of Christ’s sacrifice to those of Levitical priests, was likely written prior to the destruction of the Jerusalem Temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. Modern scholars are inclined to regard the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23). They had endured persecution (10:32-36). This lesson is taken from the epistle’s prologue, including a reflection on the superiority of Christ to all creatures (especially the angels), indeed affirming his divinity.

Noting that God has spoken to the Hebrews in many ways by the prophets, in the last days [echaton ton hmeron] it is said that he has spoken by a Son [huios] through whom he created the world (1:1-2). The text indicates the belief of early Christians that they were in the end times. The Son is said to be the reflection of God’s glory and the exact imprint of his very being [hupostaseus], sustaining all things by his powerful word (1:3a). After making purification for sins, the Son is glorified at the Father’s right hand, having become much superior to the angels (1:3b-4).

Following further reflection on the glory of the Son, his superiority to the angels [angelos] (1:5-14) and warnings against falling away from these beliefs (2:1-4), the lesson resumes with reference to God not subjecting the coming world to angels (2:5). Instead it is subject to human beings who are identified with a quotation from Psalms 8:4-6 referring to the awesomeness of God actually caring about them, making them a little lower than angels but subjecting all things under their feet (2:6-8a). Yet not everything is subjected to humans, but we do see Jesus now crowned with glory and honor because of his suffering and death. By God’s grace [charis] he tasted [geoumai] death for everyone (2:8b-9). The author claims it is fitting for God, for whom and through whom all things exist made the pioneer/author [arkegon] of humanity’s salvation [soteria] perfect [teleiou] through sufferings. The one who sanctifies [hagiazo] and those sanctified have the one Father (2:10-11a). For this reason Jesus calls those whom he saved brothers and sisters (a point made by citing Psalm 22:22) (2:11b-12).

Application: The lesson invites sermons on why Jesus must be God and human at the same time — the biblical roots of this affirmation (Christology). God’s love for us is evident in whom he is but no less in what he did for us (suffering and dying for us in order to save us and sanctify us). Sermons might also explore how Christ is the author/creator of our salvation. We are now his brother or sister (united with him) (Atonement, Justification by Grace, and Sanctification).

Mark 10:2-16
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.

The lesson provides accounts of Jesus’ confrontation with the Pharisees and a number of his teachings on the way from Galilee to Jerusalem. It deals first with Jesus’ teachings on marriage and divorce and then his blessings of children. Matthew (19:1-10) offers a slighter longer version of Jesus’ teachings on marriage and divorce, as in his account the disciples ask a follow-up question after Jesus’ discourse. But in both accounts the Pharisees first question Jesus on divorce [apoluo, literally “put away”] (v. 2), presumably to place him in a compromising position since Deuteronomy 24:1-4 regulated divorce questions for Jews. He asks what Moses commanded (v. 3). Citing the Deuteronomy texts, they note that a man is allowed to dismiss his spouse (v. 4). Jesus then claims that divorce [apostasion] was instituted due to human hard-heartedness [sklerokardian] (v. 5). He recounts Genesis 1:7; 2:24 to describe God’s original intentions for male-female relationships. The two become one flesh [sarx] (vv. 6-8). In a discourse in private with the disciples Jesus adds that what God has joined together none should separate (v. 10). To marry another after divorce is adultery [moichaomai] (vv. 11-12). (Exceptions are made to this teaching in Matthew 5:31; 19:7. The idea that a woman could remarry after divorce was an unthinkable question to Jews, and so may be a later Hellenistic addition to the text. Only in the Dead Sea Scrolls can we find strictures on divorce and remarriage like Jesus opts for here.)

It is then reported that people began to bring little children to Jesus so he would touch them; the disciples rebuke the practice (v. 13). Unlike the parallel accounts (Matthew 19:13-15; Luke 18:15-17), Jesus is said to be indignant about their actions (showing his human side more than in the other gospels) (v. 14a). Jesus urges the children be brought to him, lays them in his arms, and blesses them, claiming that one who does not receive the kingdom [basileia] as a little child [paidion] will not enter it (vv.14b-16).

Application: Several sermon possibilities emerge from this text. One might develop a sermon proclaiming realistically the joys of Christian marriage (Sanctification) or also proclaim the forgiveness of those divorced (Justification by Grace). Another possibility is to focus on Christian life (Sanctification) in terms of the trust of children, noting that children only thrive when there is love (God’s love) in their lives (Justification by Grace).

THEME OF THE DAY
God rescues us from ourselves. These lessons help us see how we are moving in wrong directions on our own (Sin), but God in his love rescues us to a life dependent on him (Justification by Grace, Providence, Sanctification, and some attention to Social Ethics).

Psalm 34:1-8 (19-22)
This is a thanksgiving for deliverance from trouble, traditionally attributed to David when he feigned madness before Abimelich so that the Gentile king 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 in delivering him (vv. 4, 6). The angel [malak] of Yahweh is said to encamp around those who fear him. This may refer to a heavenly messenger or to an extension of the Lord’s power. The same faith is commended to the congregation. The Lord’s goodness is extolled and the happiness/blessedness [tob] of the faithful is noted (vv. 7-8). The psalm continues with an expression of confidence that the Lord will rescue the righteous [tsaddiq, here perhaps referring to those suffering at the hands of evil people] (vv. 19-20), the wicked will die (v. 21), and Yahweh redeems [pudah, frees] his servants (v. 22).

Application: The text will occasion sermons on the goodness of God, with special reference to how God rescues or sets us free from the evil which plagues us (Providence, Sin, Justification by Grace, Social Ethics).

OR

Psalm 126
This is prayer of deliverance from national misfortune. It is a Song of Ascents, which means it probably originated as a pilgrim song for those Hebrews who were ascending (climbing the mountain on which the temple sat) on the way to worship in the Jerusalem Temple. (Other scholars contend the Psalm ascended in its poetic form.) This psalm begins with reminiscence of the joy (laughter and singing) inspired by God’s favor toward his people, the great things he has done in the past (vv. 1-3). Prayers are offered that such favor might be shown again. Perhaps hope is expressed here for the return of the exiles from captivity in Babylon. Reference to the Negeb is a reminder that there is an arid region south of Palestine (the Hebrew text only refers to the region in the south) whose soil was made palatable by certain torrential streams in torrents of rain (vv. 4-6). Those in mourning and oppressed shall experience joy [rinnah, referring to loud cries and singing] (v. 6). A Preferential Option for the poor along with ecstatic celebration is suggested here.

Application: Sermons on the great things God has done in the past and the hope that inspires for the present and future appropriately emerge from this psalm (and so a stress on Providence and Eschatology must be embedded in such preaching). Much like the other psalm, an alternative option, the possibility that those oppressed might be liberated and restored, makes sermons on Social Ethics a valid approach to this text.

Job 42:1-6, 10-17
Once again we note that this book is folktale probing faith in the midst of suffering. The date of the work is uncertain but perhaps it was composed around the time of the Babylonian Captivity in the sixth or fifth centuries BC. There are several parallel ancient Egyptian texts. The book is a challenge to conventional Hebraic Wisdom thinking, as it appears with the older vision of the divine order of life and God’s justice in maintaining that order. In its place we are exposed to a God who reveals himself personally and is profoundly involved in human life, a God who respects human independence and wishes service to him to be freely given.

In this lesson we read Job’s reply to the two speeches of Yahweh (vv. 1-6). This is followed by a section of the book’s epilogue. Job begins with an acknowledgment that Yahweh can do all things and is never thwarted (vv. 1-2). He next confesses his ignorance, especially about things of God (v. 3). He confesses to have not truly known the Lord despite his earlier godliness (1:2), but now he does (vv. 4-5). The claim by Job that he has seen [raah, also connoting “enjoy”] the Lord conflicts with the ancient Hebraic tradition that none could see God and live (Exodus 33:20). The result of this encounter is repentance [nacham], conceding the weakness of his humanity (v. 6). In the portion of the epilogue that follows we learn of how Yahweh restores the fortunes of Job, possibly because he had prayed for his friends, giving him twice what he had had in terms of wealth and family, as well as a long life (vv. 10-17).

Application: This is a text for extolling the awesomeness of God (Providence), which can drive us away from self-preoccupation (Sin) to the joy and well-being of a focus on God (Justification by Grace). An eschatological dimension could be introduced homiletically to convey how this is a radically new and fresh experience.

OR

Jeremiah 31:7-9
The lesson is drawn from a Book of Prophecies of the late seventh-early eighth BC prophet of Judah, dictated to his aide Baruch during the reigns of Josiah, Jehoiakim, and Zedekiah through the era of the Babylonian Captivity. Some of the prophet’s criticism of the house of David and the temple, giving more attention to the Sinai Covenant or a new covenant, may relate to his being an ancestor of one of David’s high priests, Abiathar, who lost control of the Jerusalem Temple and was finally banished (1 Kings 2:27). This text is part of the Book of Consolation (30:1–31:40), words of homecoming, promising a restoration of Israel, probably written just before the Babylonian Captivity.

Yahweh is said to proclaim that the faithful should sing aloud with gladness for Jacob and raise shouts for the chief of the nations. Calls for Yahweh to save [yasha, give safety to] the remnant [sheerith] of Israel are offered, and it is said that he will bring them from the land of the north and gather the people from the farthest parts of the earth, the blind and the lame, those with child, and they shall return (vv. 7-8). With weeping the Hebrews will come with supplications, led back by Yahweh. They shall not stumble, for Yahweh has become a father [ab] to Israel and Ephraim is his firstborn (v. 9). Ephraim was one of the tribes, and as it is restored, so will all of Israel.

Application: Sermons on this Complementary Version of the First Lesson should offer consolation and hope to those facing hard times and feeling lost (Sin and Justification by Grace). The inclusivity of the text could also inspire sermons on Social Ethics.

Hebrews 7:23-28
We continue to examine anonymous treatise which, given its argument for the superiority of Christ’s sacrifice to those of Levitical priests, was likely written prior to the destruction of the Jerusalem Temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. Modern scholars are inclined to regard the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23). They had endured persecution (10:32-36).

This lesson is part of a comparison between the Levitical priesthood and the priesthood of the Priest-King Melchizidek, a priesthood seen as prefiguring Christ’s priesthood (5:10; cf. Genesis 14:17-20). The Melchizidekan priesthood (and so Christ’s priesthood) is described as eternal, and so unlike the Levitical priesthood is able to save for all time those who approach God through him (vv. 23-25). By implication, Christ is described as holy and blameless, separated from sinners (v. 26). Unlike other high priests he has no need to offer daily sacrifices [thusios], first for his own sin and then for others. Christ’s sacrifice is once for all (v. 27). The law [nomos] appoints priests subject to weakness, but the word coming later than the law appoints a Son who has been made perfect [teteleiomenon] forever (v. 28).

Application: This lesson affords an opportunity to proclaim the comfort that comes with recognizing that Christ’s death is unrepeatable (Atonement), for it assures that salvation and God’s love is a sure thing (Justification by Grace). Since the same theme characterizes the Second Lesson for November 8, if that text and this theme are contemplated for use on that Sunday, it might be wise in a sermon on this lesson to focus such a sermon more on the stress that what Christ has done is “for all” — the sacrifice’s universal character.

Mark 10:46-52
As in previous weeks, we noted that 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 the healing of the blind beggar Bartimaeus, which appears in the other Synoptic Gospels as well.

The encounter transpires in Jericho, a city about twenty miles northeast of Jerusalem (v. 46). Blind and poor, Bartimaeus correctly attributes a messianic status to Jesus by calling him “Son of David,” [huios Dabid] though he was ordered by many to keep quiet [siopasay] (vv. 47-48). This is another example of those on the outside knowing Jesus better than his truly blind followers. The blind man begs for mercy.

Jesus summons Bartimaeus, and he responds (vv. 49-50). He asks Jesus to have his sight restored (v. 51). Jesus tells him to go, for his faith [pistis] has healed [sesoke] him. In typical Markan fashion it is claimed that this happened “immediately” [eutheos] (v. 52). This may be associated with the eschatological theme in view of the fact that the next account reported in Mark is Jesus’ entry into Jerusalem in the famed Palm Sunday precession (11:1ff).

Application: Using the story of the blind beggar Bartimaeus as a paradigm, sermons on this text might encourage a life of yearning for God (Sanctification) or focus on how sin blinds us, yet Christ is always ready to get us to see him (Justification by Grace), and how faith gives that

vision on which we should act immediately (Sanctification, Eschatology).

THEME OF THE DAY
Taking sin seriously. Besides exploring sin and how it permeates every aspect of our lives and makes us miserable (Sin and Social Ethics), how we need to avoid the illusion that we are basically good and decent, this is a Sunday celebrating the love of forgiveness of God (Justification by Grace).

Psalm 22:1-14
The psalm is a lament prayer for delivery from mortal illness, attributed to David. The superscript’s designation to the leader according to the deer of the dawn is probably a set of instructions to the music leader in the temple about the melody to be used.

The psalm begins with a cry for help and defense from forsakenness (vv. 1-2), quoted by Jesus on the Cross (Mark 15:34). This suggests that the psalm can be read as applying to Jesus’ Passion, an especially appropriate reading since this is labeled one of the psalms traditionally attributed to David, Jesus’ ancestor through Joseph’s lineage. Other references foreshadowing the Crucifixion are provided, such as the experience of being scorned, despised, and mocked (vv. 6-7), being forsaken (v. 11), as well as being poured out like water [mayim] as enriched by evil-doers (v. 14). There are references to the need to receive salvation [natsal, snatching away] from God (vv. 5, 8). The psalmist also confesses that God has kept Israel and him safe since birth and that Elohim has been his God since then, a remembrance inspiring the psalmist’s prayer (vv. 3-5, 9-10). Thus the psalm might be taken either as prophecy of the Crucifixion, but also as references to depictions of the sinful condition.

Application: Several possibilities for sermons emerge from this text. Read prophetically it affords opportunity to reflect on Jesus’ sufferings for us and how these events were all planned by God in advance (Atonement). We are reminded that God is truly vulnerable, for he suffered and died for us. Another possibility is to remind hearers we are made vulnerable by the sinful condition, forsaken, feeling scorned, and despised (Sin). But the good news is that God forever keeps us safe (Providence and Justification by Grace).

OR

Psalm 90:12-17
This alternative text is part of a group lament and prayer for deliverance from national adversity. It is the only psalm traditionally attributed to Moses. After reflecting on the transience of human life (vv. 3-10), the lesson begins with a prayer that we might gain wisdom (ability to discern God’s purposes) from contemplating the shortness of life (v. 12). Prayer is offered for compassion/pity that God would satisfy us with his steadfast love [chesed, lovingkindness] so that we might be made glad [sameach] (vv. 13-14), that his works [poal] be manifest/appear [raah], and that his beauty [noam] be upon us in prospering the work of our hands (vv. 16-17).

Application: A sermon on this lesson affords an excellent opportunity to reflect on the shortness of life, nothing is lasting in our sinful human condition (Sin), but the good news is that we have a beautiful, loving God who overcomes this anxiety with gladness and makes our lives count (Justification by Grace and Sanctification).

Job 23:1-9, 16-17
We note again that this book is folktale probing faith in the midst of suffering. The date of the work is uncertain but perhaps it was composed around the time of the Babylonian Captivity in the sixth or fifth centuries BC. There are several parallel ancient Egyptian texts. The book is a challenge to conventional Hebraic Wisdom thinking, as it appears with the older vision of the divine order of life and God’s justice in maintaining that order. This text is a portion of one of Job’s replies to his friends, this one to the Third Discourse of Eliphaz (chapter 22).

Job wants to lay the case for his own righteousness before God, confident that he would be vindicated, so that an upright person like him could reason with God and would be acquitted (vv. 1-7). Yet he says that he cannot find God, for he is hidden (vv. 8-9). As a result Job laments that God has made his heart [leb] faint, and he wishes he could vanish in darkness as a result (vv. 16-17).

Application: A sermon on this text will undermine our self-righteousness, indicating the loneliness and emptiness of such a way of life (Sin) and to proclaim God’s forgiveness (Justification by Grace). Another approach might be to focus on God’s hiddenness occasioned by our sin and God’s use of those means to drive us to despair and prepare us for grace (Providence).

OR

Amos 5:6-7, 10-15
The Complimentary First Lesson is drawn from a collection of teaching and traditions concerning a prophet who may have written during the prosperous reign of Jeroboam II in Israel (786 BC-746 BC). From Judah, Amos did his prophesying in the Northern Kingdom, but then after the Babylonian Exile may have returned to Judah to write a summary of his proclamation. Some scholars contend that his addresses were gathered and combined by others to form the book.

This pericope is part of the prophet’s discussion of the horror and finality of Israel’s deserved punishment. It begins with a word of hope that there is still time to seek the Lord and live, lest he break out against the house of Joseph like fire, devouring Bethel (holy place in Canaan having to do with Jacob [Genesis 28:19; 35:14-15], about twelve miles north of Jerusalem) (v. 6). Laments are offered against those who turn justice to wormwood and bring righteousness [tsedaqah] to the ground (v. 7). Amos further warns Israel of its transgressions. He claims that Israel hates the one who reproves in the gate and abhors the one who speaks truth. They trample on the poor [dal], taking from them levies of grain, building houses but will not live in them and will not drink the wine of the vineyards sown (vv. 10-11). Many are the people’s transgressions: They afflict the righteous with taking bribes, pushing away the needy (v. 12). Thus the prudent will keep silence in such an evil time. The prophet urges them to seek good, not evil, that they may live [chayah]. And so Yahweh will be with them, hating evil loving good [tob], and establishing justice [mishpat, literally judgment]. Then it may be that Yahweh will be gracious [chanan] to the remnant of Joseph (referring to the Northern Kingdom) (vv. 13-16).

Application: This lesson affords an excellent opportunity to preach on the injustices in contemporary society, especially our exploitation of the poor and working class (Social Ethics and Sin). But the final word must be that in this struggle we move with the loving God who will overcome evil and care for the oppressed (Justification by Grace and Providence).

Hebrews 4:12-16
We note again like last week that the book is an anonymous treatise which, given its argument for the superiority of Christ’s sacrifice to those of Levitical priests, was likely written prior to the destruction of the Jerusalem Temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. Modern scholars are inclined to regard the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23). They had endured persecution (10:32-36). This lesson is an exhortation based on Jesus’ high priesthood.

The word of God is described as living and active, sharper than any two-edged sword. It is said to pierce so as to divide soul from spirit, joints from marrow, and to be able to judge the heart’s thoughts and intentions (v. 12). Thus before God no creature is hidden, but all are laid bare before the one to whom an account must be rendered (v. 13). Because the faithful have a great high priest [archiereus] in heaven, Jesus the Son of God, they were urged to hold fast to this confession (v. 14). He is not a high priest unable to sympathize [sumpathesai, literally “suffer with”] with our weaknesses but has in every respect been tested like the faithful, though without sin (v. 15). As a result we may approach the throne of grace [charis] with boldness, finding grace to help in time of need (v. 16).

Application: With this text preachers can proclaim Christ’s atonement and also a Christology stressing the Son’s and the Father’s total identification with our suffering. These insights not only alert us to our sin but also console us and make us bold (Justification by Grace and Sanctification).

Mark 10:17-31
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. 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 Peter’s scribe (1 Peter 5:13). There is an extra-biblical source (Eusebius of Caesarea, in Nicene and Post-Nicene Fathers, 2/1: 115-116) who 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 tells the story of Jesus’ encounter with the rich man, an account told in a similar fashion in all the Synoptic Gospels. Following Jesus’ blessing of children (vv. 13-16), a man we later learn was rich (v. 22) asks Jesus what he must do to inherit eternal life (v. 17). He had addressed Jesus as “good teacher” [didasko agathos], a title suggesting the acknowledgement of Jesus’ divinity since only God is good (vv. 17-18). Jesus responds by reciting the commandments regarding our responsibilities to and for each other (v. 19). The rich man claims to have kept these commandments (v. 20). Jesus reportedly loved the man and adds that he only lacks selling all he owns in order to give to the poor [ptochos] and urges the man to follow (v. 21). The man was shocked and left grieving, unwilling to give away his wealth (v. 22).

Jesus then teaches his disciples that it will be difficult for the rich to enter God’s kingdom [basileia]. They were perplexed, as it had been supposed at that time that wealth made the performance of religious duties possible (vv. 23-24). Jesus proceeds to note that it is easier for a camel to go through the eye of a needle than for the rich to enter the kingdom (v. 25). The disciples wonder who then can be saved [sozo] (v. 26). Jesus responds that with mortals it is impossible, but not for God for whom all things are possible (v. 27). Peter next contends that he and other disciples had left everything and followed Jesus (v. 28). Jesus responds that there is no one who has family or fields for his sake who will not receive these things a hundredfold in the ages to come (vv. 29-30). Both Matthew (19:28) and Luke (22:28-30) elaborate on verse 29 in their version of the account by having Jesus make promises of glory in heaven for the faithful who have given up so much in following Jesus. Jesus adds that the last will be first and the first will be last (v. 31; see Matthew 19:30; 20:16).

Application: Several possibilities emerge from this lesson. In line with the Theme of the Day preachers will find the text helpful in making the congregation aware of our sinful propensity to put “things” (material possessions and human relationships) before God, but also proclaim an awareness that God nevertheless forgives (Sin, Justification by Grace, and Eschatology). Another approach might be to devote attention to how with a focus on the right priority (God) and revel in how he can do all, like the disciples we can follow Jesus and give it all up for him (Sanctification).

THEME OF THE DAY
Christ has made it a new day dawning. A celebration of the blessed and joyful future that lies ahead, all because of what God is doing and has done (Providence, Justification, Eschatology). This future-looking orientation is an especially appropriate theme with the celebration of Christ’s kingship and the last Sunday of the church year upcoming the following Sunday.

1 Samuel 2:1-10
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.

The text is a Song of Hannah, in gratitude for the birth of her son Samuel. It may be a psalm of national thanksgiving inserted in the narrative by the editor. This text is the model for Mary’s famed song of thanksgiving, The Magnificat (Luke 1:46-55). The song begins with an exclamation that with God as our strength [gein, literally “horn”] (it is common in Hebrew poetry for references to the individual to connote a group), we can be assured of victory over enemies (v. 1). With God the rock [tsur] on the side of the people, the enemies can be rebuked, for Yahweh weighs human actions (vv. 2-3). A reversal of the ill fortunes of the oppressed [literally “those that stumble”] is next foretold (v. 4). Reference is made to the barren bearing seven, presumably a reference to Hannah’s many children born after Samuel (v. 5; cf. v. 21). Testimony is given to God’s control over all life, as he kills and brings to life, raises up the poor [dal] (vv. 6-8). It is promised that the faithful will be guarded and the wicked be judged [din] (vv. 9-10). We should remind ourselves at this point that God’s judgment in the Hebraic sense is a word of comfort, insofar as 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 opens the way to sermons on gratitude, for God is our rock and strength, can make something of nothing. The concept of judgment in the Hebrew Bible and the hope it can generate about the future for those facing hard times might also be explained (Providence, Eschatology). God’s concern for the poor and how he works through contrary means to make this better down the road might also be considered (Theological Method, Providence [a Theology of the Cross, aware that God works in surprising ways to do new things], Eschatology, and Social Ethics).

OR

Psalm 16
This is a song of trust attributed to David. The reference to it being a Mitkam of his is of uncertain meaning, though it could refer to the fact that this Psalm was inscribed on a stone or wall. 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 Psalm is a reminder that all the faithful may sing this song.

The psalmist confesses that there is no good [tob] apart from the Lord (v. 2). He claims to delight in the holy ones in the land who have not chosen other gods, but obey the Lord (vv. 3-4). Yahweh is praised for giving counsel and instruction (v. 7). Confidence that God will not abandon the faithful (Justification by Grace and Eschatology) gives joy [simchah], assurance that we will not be given up to Sheol (the place of death), and direction for living (Sanctification (vv. 9-11).

Application: Using this Psalm will result in sermons celebrating that all good comes from God and that he will never abandon us (Providence, Justification by Grace, Eschatology). We might explore the implications of these insights for Christian living (Sanctification) — the joy and assurance that results when following God’s path.

1 Samuel 1:4-20
See the Psalm of the Day for the nature of this book. This is the story of the miraculous birth of Samuel. The account pertains first to a man named Elkanah (Samuel’s father) who it seems had a Levitical priestly background (which would later quality his son for the priesthood). His home of Ramathaim is called Arimathea in the New Testament (v. 1). His two wives, Peninnah (who had children) and his favorite spouse Hannah (who did not) are introduced (vv. 2, 5). He journeys to Shiloh, just north of Jerusalem, which at that time was Israel’s central sanctuary (v. 3; cf. Joshua 18:1; Judges 18:31). The lesson begins with Hannah going to the Shiloh temple, presenting herself before Yahweh in deep distress (vv. 9-10). She prays for a son, promising to give him back to the Lord for service as a Nazarite (holy people who lived by strict lifestyle standards in lives dedicated to God [Numbers 6:1-21]) (v. 11). The priest Eli observes Hannah, thinking she is drunk at first and then engages her in conversation (vv. 12-16). He promises her that the Lord will grant her prayer (v. 17). Upon return home Samuel is born to her (vv. 19-20). The name given the child, “Samuel,” does not precisely mean “I have asked him of the Lord” as the text reads (v. 20). The Hebrew shemu’el may be more properly related to the Hebrew term shaal implying “borrowed” — borrowed from the Lord.

Application: Using this text to proclaim a joyful vision of the Christian life (Sanctification), which is linked to viewing life in terms of God’s surprises (Providence and the Theology of the Cross — God working in surprising means) are obvious homiletical themes. The ever-surprised Christian is future-oriented (Eschatology. Testimony might also be given to how such a vision leads to both joy and gratitude.

OR

Daniel 12:1-3
This apocalyptic book was likely written by a faithful Jew living under the persecution of

Antiochus Epiphanes in the mid-second century BC. To encourage his fellow-sufferers he tells six stories set in the days just before and after the Babylonian invasion of Jerusalem in the sixth century BC. These were tales that had been circulating earlier to which are added four dream visions. The main character Daniel is intended to refer to a worthy/righteous one [tsedaqah] to whom Ezekiel refers (14:14; 28:3). This is a book to give hope for deliverance for those facing persecution.

The lesson is part of Daniel’s vision of the final consummation. At that time (presumably after campaigns of Antiochus IV of Syria), the great prince/ruler Michael shall arise (v. 1a). (He is the Jews’ patron angel.) This will be a time of suffering, but the people will be delivered (v. 1b). Those sleeping in the death shall awake [quts], some to eternal life [chayim okim], and others to everlasting contempt. Those who are wise [sakal] will shine like the brightness of the sky and those who lead many to righteousness [tsedeq] will shine like the stars forever (vv. 2-3). This is the first clear reference to resurrection in the Bible.

Application: This Alternative Version of the First Lesson provides an opportunity for sermons on the Second Coming and the glory of eternal life or like the author of Daniel to preach a word of hope to those who are suffering, that those seeking wisdom or doing the work of evangelists (bringing others to righteousness [to right relationship with God]) are undertaking the work of the kingdom (Eschatology, Providence, Sanctification).

Hebrews 10:11-14 (15-18) 19-25
Again we examine this anonymous treatise which, given its argument for the superiority of Christ’s sacrifice to those of Levitical priests, was likely written prior to the destruction of the Jerusalem Temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. Modern scholars are inclined to regard the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23). They had endured persecution (10:32-36).

This lesson is the conclusion of a discussion of Christ’s sacrifice followed by exhortation. The author distinguishes Christ’s priestly sacrifice from that of priest of the Old Covenant (vv. 11-12). His enemies were made a footstool for Christ (v. 13; cf. Psalm 110:1). The sacrifice perfects/completes [teleiou] the sanctified [hagiazo] (v. 14). Reference is then made to a new covenant, a reality in which the Lord puts his laws on the faithful’s hearts [kardia], remembering [mnastho] sins no more. (The point is made by quoting Jeremiah 31:33-34.) No need for sacrifice where there is forgiveness of sin (vv. 15-18).

After describing the new reality for Christians, filled with confidence [parrasian] and able to enter the sanctuary /holies [hogiov] by the blood [haima] of Christ, our great high priest [hiereus] (vv. 19-21), the writer notes and exhorts three privileges and duties: 1) Approach God in faith and worship (v. 22); 2) Hold fast to the confession [homologian] of hope (v. 23); and 3) Provoke/Incite [paraksusmov] one another to love [agapes] and good deeds (v. 24). It is noted that the end times are coming (v. 25).

Application: Sermons in this lesson should proclaim the Atonement in such a way that we come to recognize how it has brought us into a new era (Realized Eschatology) marked by a forgiving love of God (Justification by Grace) and a life of spontaneous love on our part driven by God (Sanctification as Freedom from the Law).

Mark 13:1-8
We continue to focus on this the oldest of the Synoptic Gospels. It may even have been the source of other gospels (especially of Matthew and Luke, which may be based on it). It was probably written prior to the fall of Jerusalem in 70 AD, based on the oral traditions of the Passion Narrative and the teachings of Jesus (the so-called Q-source). 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 Peter’s 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 is the narrative of Jesus’ prophecy of the destruction of the temple in Jerusalem and the whole city, an account relayed in all the Synoptic Gospels in a very similar manner. Jesus is reported to have come to the temple during the last week of his life and prophesies in response to one of his disciples’ comments about the large stones and great buildings to be seen that not one stone will be left (vv. 1-2). The stones were visible because apparently Herod was still in the process of rebuilding the temple during Jesus’ ministry. Subsequently in a more private conversation with Peter, James, John, and Andrew on the Mount of Olives near the temple, Andrew asks Jesus when the temple will be destroyed and what signs will be evident (vv. 3-4). (Only in Mark is Andrew said to be the one to raise this question.) Jesus is reported to have warned them against being led astray, for many will come in his name [onoma], he contends, claiming the name “I am” [and so divinity, as such a phrase is related to the name of Yahweh] (vv. 5-6). The signs of this approaching cataclysm, the beginning of the birth-pangs [literally beginning of travails, apche odinon] are said to be wars and rumors of wars, earthquakes, and famines (vv. 7-8).

Application: This is a text for proclaiming that Jesus and his sacrifice (the Atonement) has placed us in the end of time and brought us a new day with the confidence that God will remain steadfast for those not led astray, that in the midst of any of the natural disasters described there is always hope (Eschatology).

THEME OF THE DAY
It’s not all about you and me; it’s all about God. This is a Sunday for reflecting on God and his majesty, how this insight both comforts and puts us in our place (Creation, Providence, Sin, Justification by Grace).

Psalm 104:1-9, 24, 35c
This is a hymn to God the Creator. The first line calling us to bless the Lord may have been added to imitate the ending of the previous Psalm (103:20-22). The greatness of God and his majesty are extolled (vv. 1-2a). The ongoing character of God’s creative work is praised. Reference to the cloud being God’s chariot indicates the psalmist’s dependence on images used by the Canaanites to describe their storm god (vv. 2-4). In the context of further discourse on God’s work of creation, reference is made to his victory over the waters, the symbol of chaos (vv. 5-9). This image is reminiscent of the first creation account in Genesis (1:1-2, 6, 9-10). God’s works are said to be manifold, that in his wisdom [chokmah] he made them all and that the earth is full of his creatures (v. 24). Yahweh is to be praised (v. 35c).

Application: This text opens the way to sermons on creation and the majesty of God.

OR

Psalm 91:9-16
The text is part of a Wisdom Psalm offering a meditation on God the protector of the faithful. Wisdom [chokmah] for the ancient Hebrews was a group of practical maxims dealing with everyday life (Claus Westermann, Handbook of the Old Testament, p. 224) that was derived from experience (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 418-419). A promise is proclaimed that in taking refuge in Yahweh the faithful will be protected (vv. 9-10). They will be guarded by his angels [malak, literally “messengers” or “agents”] (vv. 11-12). As a result the faithful will be able to tred on lions and trample serpents (v. 13). The psalm closes with an oracle of assurance, of protection from all trouble, an assurance of salvation [yeshuah, literally “safety”] probably uttered by a priest or temple prophet (vv. 14-16).

Application: This text invites sermons on God’s providential care of the creation, the confidence that this insight can bring in daily living (Providence, Sanctification).

Job 38:1-7 (34-41)
Like last week we note again that this book is a folktale probing faith in the midst of suffering. The date of the work is uncertain but perhaps it was composed around the time of the Babylonian Captivity in the sixth or fifth centuries BC. There are several parallel ancient Egyptian texts. The book is a challenge to conventional Hebraic Wisdom thinking, as it appears with the older vision of the divine order of life and God’s justice in maintaining that order.

This lesson is Yahweh’s first speech in response to Job’s laments. He appears in a whirlwind [searah], a frequent setting for divine appearances (Nahum 1:3; Psalm 18:7-15; Ezekiel 1:4). Having been questioned by Job (about his plight [3:11, 16; 13:24]), Yahweh questions him specifically to demonstrate the inability of Job to understand the mysteries of the creation. This lack of understanding on Job’s part discredits the validity of his questions about why he has experienced all the misfortunes (vv. 2-3). Job and no mortals were engaged in the actual creation (vv. 4-7). None but God can send lights (v. 35) or bring rain (v. 37). None but him can feed the creatures (vv. 39, 41). Only the Lord has wisdom [chokmah] and can give understanding [binah] to human beings (vv. 37, 36).

Application: This lesson provides opportunities to preach on the majesty of God and his engagement in all dimensions of creation, an insight that weans us away from the secularism of a false sense of autonomy (Creation, Providence, Justification by Grace).

OR

Isaiah 53:4-12
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. The final chapters are attributed to prophets who lived in Judah after the return to Judah from exile.

Our lesson is taken from the second section (often called Dutero-Isaiah), specifically the Fourth Servant Song. As previously noted, 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 is said to have borne our infirmities and carried our diseases, and yet we thought of him as stricken (v. 4). It is said that he was wounded for our transgressions and crushed for our iniquities. Upon him was the punishment that made us whole; by his bruises we are healed (v. 5). Like sheep, the prophecy continues, we have all gone astray and turned to our own way. The Lord has laid our iniquity on the servant (v. 6). He was oppressed yet went to the slaughter like a sheep before his shearers. He did not open his mouth (v. 7). By a perversion of justice he was taken away. None could imagine his future, for he was cut off from the land of the living and stricken for the transgression of God’s people (v. 8). They made his grave with the wicked and his tomb with the rich, although he had done no violence and he spoke no deceit (v. 9). Yet it was the will of Yahweh to crush the servant with pain. When we make his life an offering for sin, he shall see his offspring and prolong his days. Through him the will of the Lord shall prosper (v. 10). Out of the servant’s anguish the Lord shall see light, finding satisfaction through his knowledge. The righteous [tsaddiq] one, the Lord’s servant [ebed], will make many righteous [tsadaq, justify], bearing their iniquities (v. 11). Yahweh promised a portion with the great and he shall divine the spoil with the strong, because he poured out himself to death and was numbered among the transgressors. Yet he bore [nasa, bore away] the sins of many and made intercession [paga, literally to fall upon or cause] for the transgressors (v. 12).

Application: If this Complementary Version of the First Lesson is read prophetically as describing Christ and his work, it opens the way to sermons on Christ’s Atoning Work and also how (even in the Old Testament) the righteousness that the faithful have is not their own but is the gift of Christ (Justification by Grace).

Hebrews 5:1-10
We note again like last week that the book is an anonymous treatise which, given its argument for the superiority of Christ’s sacrifice to those of Levitical priests, was likely written prior to the destruction of the Jerusalem Temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. Modern scholars are inclined to regard the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23). They had endured persecution (10:32-36).

This lesson is part of a discussion of the theme of Jesus as high priest. The author notes that every high priest [archeirus] chosen is to offer gifts and sacrifices [thusia, referring to slaughtered animals] (v. 1). He is able to deal gently [metriopathein, literally to feel in due measure] with the wayward since he is subject to weakness [asthenian] (v. 2). This gentleness stands out in relationship to the Hebraic faith of the era, which provided for no atoning sacrifice for deliberate and defiant sins like Christians claimed was given in the Son (cf. Numbers 15:30; Deuteronomy 17:12). He must offer sacrifice for his own sin as well as for the people (v. 3). Like these priests, Christ did not glorify himself in becoming high priest but is appointed by God. Quoting Psalms 2:7 and 110:4, it is noted that God made Christ a priest after the order of the Priest-King Melchizedek of Salem (the name for Jerusalem prior to becoming David’s capital) (Genesis 14:17-20) (vv. 4-6, 10). Jesus is then described as offering up prayers with loud cries to God who would save him. He was heard the writer indicates, because of his reverent submission, learning obedience [hupalioi] (vv. 7-9a). As such, he became the source [aitios, literally “cause”] of eternal salvation [soteria] (v. 9b).

Application: Preaching on this lesson will lead to offering testimonies to the gentle love of God, made evident in Christ’s Sacrifice which is the cause of salvation, even for deliberate and defiant sinners like us (Atonement and Justification by Grace).

Mark 10:35-45
We have noted a number of times that 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. In this text we have the story of James and John seeking highest honor. Matthew’s gospel (20:20-28) offers a parallel account. In Luke’s version (22:24-27) we are merely exposed to Jesus’ teachings about greatness but without reference to James and John seeking honor.

These brothers (sons of Zebedee) ask Jesus to grant them whatever they ask. They request seats of honor next to him (to sit at Jesus’ right hand) in glory (vv. 35-37). Jesus responds, contending they do not know what they have asked, asking them if they know it entails enduring all that he endures (his Baptism and his cup, which probably refers to woe and suffering according to Old Testament usage [Psalm 11:6; Isaiah 51:17, 22]) (v. 38). The brothers reply that they are ready to endure all that Jesus does (v. 39). He responds that sitting at his right hand is not his gift to give, for such seats of honor will be given to those prepared. The other ten disciples are angered at James and John for their request (v. 41). Jesus responds that whoever wishes to be great among his flock must be a servant [doulos], wish to be a slave of all (vv. 42-44). Jesus identifies himself as Son of Man [huios tou anthropou] who came not be served but to serve, giving his life as a ransom for many (v. 45). It seems reasonable to think that in this case Mark’s Jesus uses the title simply to refer to himself with special focus on his life of suffering.

Application: Sermons on this lesson will condemn our self-seeking sinfulness with a proclamation of the gospel and its gift of a life-denying style of life (Justification and Sanctification).