Reformation Day, Cycle B (2015)

THEME OF THE DAY
Freedom! The texts and the festival invite consideration of our freedom from the law and uncertainty about our worth (Sin, Justification by Grace, and Sanctification as Spontaneous Good Works).

Psalm 46
A Korah Psalm (one of the songs attributed to professional temple singers [see 2 Chronicles 20:19]). The reference in the psalm’s Preface to Alamoth is uncertain. We do know that this is the psalm (especially v. 1) that inspired Martin Luther’s famed hymn “A Mighty Fortress.”

God is said to be our refuge [machseh] and strength [oz], a present help [exrah] in trouble. We need not fear [yare], for he subdued all others (vv. 1-3). This may be a reference to what God will do in the last days. God is said to be in the midst of the city, a reference to Jerusalem as God’s dwelling place. In that sense the promise is made that Jerusalem will endure forever (vv. 4-7). Reference to the river making the city glad is an image for the service of blessing. Reference to Selah after verses 3, 11 probably is a direction to insert an instrumental interlude at that point in the Psalm. The establishment of God’s kingdom will bring peace (vv. 8-9). We are urged to be still and know that the Yahweh is God, exalted and our refuge (vv. 10-11). These words may be a divine oracle of salvation, giving God praise for his observance of help against enemies.

Application: Sermons on this hymn might examine our fears and troubles (Sin) with the assurance that God is still our refuge and (Justification by Grace). Opportunities are also provided to consider the Atonement (the Classic View, whereby Christ and God defeat the forces of evil) and also to explore how peace and refuge are afforded by these insights, how they provide a sense of freedom from anxiety.

Jeremiah 31:31-34
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.

The lesson prophesies that the Lord will establish a New Covenant [berith], replacing the one given on Mount Sinai that had been broken (vv. 31-32). The New Covenant will involve putting the law in the hearts [leb] of people and renewing Israel’s status as God’s people (v. 33). All will know him and the people’s sin will be forgiven [salach, or sent away], for God will remember [zakar] their sin no more (v. 34; cf. Ezekiel 11:19).

Application: Sermons on this text do well to proclaim the good news of the new identity that the New Covenant established by Christ’s work affords (Justification by Grace and Sanctification as spontaneous good works). The confidence and peace of mind that having such an identity affords can be described as an experience of freedom.

Romans 3:19-28
This letter of introduction was written by Paul between 54 AD and 58 AD to a church which to date he had never visited. The lesson is a transition from Paul’s discussion of the world’s need for redemption to a discussion of God’s saving act in Christ. Paul begins by contending that the law [nomos] of God silences us, for no human may be justified in God’s sight [enopian] by works [ergon]. The law, it is said, gives knowledge of sin (vv. 19-20; cf. Psalm 143:2). The righteousness of God is revealed apart from the law, though it is attested to be the law and the prophets (i.e., Hebrew Scriptures) (v. 21). Paul refers here to the righteousness of God through [dia] faith in Jesus Christ for all who believe. There is no distinction, since all have sinned and fallen short of God’s glory, but are now justified by God’s grace through the redemption [apolutrosis, or “loosing away”] in Christ as a gift (vv. 22-24a).

We have noted in the past that there has been much dispute in New Testament scholarship about the meaning of the righteousness of God [dikaiosune tou theou], and how it relates to the teaching of Justification [dikaiosis] by Grace through Faith. Of course the similar related roots of the Greek terms for justification and righteousness are indisputable. But some contend that the Protestant Reformers totally overlooked the Jewish roots of Paul in their interpretation of the concept. Certainly in its original Hebraic concept, righteousness [tsedeq] could connote legal, strongly judgmental actions on God’s part or a legalism. Yet most Old Testament scholars note that this attribute of God is not in any way punitive but more about relationship. It has to do with God’s loyalty to his covenant in saving us and even at times later in the Old Testament era the righteousness of God construed as something bestowed on the faithful, as it is in verse 25 of this lesson (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff). So whether we continue to employ a judicial metaphor for understanding the concept of righteousness (God declaring us righteous) or regard it as God’s faithfulness to the covenant in restoring his relationship with the faithful, it does not ultimately matter. Either way, righteousness and so justification is a gift of God.

Paul proceeds to note that all this transpires through Christ Jesus whom God put forward as a propitiation [hilasterion] or sacrifice of atonement by his blood. This shows God’s righteousness, because in his forbearance he passed over sins committed (vv. 24b-25). It proves that God himself is righteous, justifying the one who has faith in Christ (v. 26). This excludes boasting, for a person is justified by faith apart from works prescribed by the law (vv. 27-28).

Application: Several homiletical possibilities are provided by the lesson. It affords another opportunity to proclaim that we have been affirmed by God (Justification by Grace) and also to consider the freeing implications of knowing this (that we have been “loosed away” from our sin). Other possibilities include addressing the controversy of what the righteousness of God means (see the second paragraph of the interpretation of the text, above), proclaiming the Atonement (Christ’s sacrifice to give us this freedom), and making clear that it is not faith that saves (it is just an instrument for receiving God’s grace, as the text only claims we are saved through faith).

John 8:31-36
John is the last gospel to be written, probably not until late in the first century in a sophisticated literary style (and so not likely the work of the apostle John), perhaps written for a Jewish Christian community actually expelled from the synagogue and consequently particularly concerned to assert Jesus’ divinity that he was Son of God (20:31). In the first post-biblical church history text, Eusebius of Caesarea claimed that John had perceived the external facts made plain in the gospel and been inspired by friends and the Spirit to compose a spiritual gospel (Nicene and Post-Nicene Fathers, Vol. 2/1, p. 261). It is likely that it was written by a disciple of John. Recently some scholars have suggested an alternative account of the origins of John’s gospel. Appealing to the writings of a late first/early second century Bishop Papias, who may have implied that John’s gospel was the result of eyewitness origins, such scholars have argued that the book is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses, especially pp. 423ff; cf. Ante-Nicene Fathers, Vol. 1, pp. 154-155).

The lesson, unique to John, begins just after Jesus had been proclaiming himself as one from above [ano], perhaps a prophecy of his Ascension (vv. 21-30). He proclaims to Jews who had believed in him that if they continue in his word they are truly his disciples (v. 31). The truth [aletheia], he claims, will make them free (v. 32). Elsewhere he identifies truth with himself (14:6). The Jews who are addressed object, contending that as descendants of Abraham they have never been slaves (v. 33). Jesus responds, claiming that any who sin are slaves [doulos] to sin (v. 34). The slave does not have a permanent place in the household, but the Son has a place there forever (v. 35). So if the Son makes us free we are free [eleutheros] indeed (v. 36; cf. Galatians 4:1-7).

Application: With this lesson preachers can focus on Christian freedom (Sanctification as freedom from sin and the spontaneity of good works). The idea of Christ as part of the household suggests an intimacy in our relation with him (Justification as Intimate Union with Christ). The implications of this freedom for Social Ethics might also be explored.

THEME OF THE DAY: How Christ makes us saints.  The focus on this Festival with these texts is on the way in which God by grace makes us holy, brings us into His Presence (Justification and Sanctification).

Psalm 24
This is a Psalm of David, a liturgy on entering the Sanctuary, probably used in connection with a  procession of the Ark of the Covenant.  (Also see Psalm 15.)  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 enter into God’s Presence with praise and confidence in the righteousness or holiness that God has proclaimed for them.

The Psalm begins with praise that the earth [erets] and all in it are Yahweh’s.  For He founded it on the seas [yam] and established it on the rivers (vv.1-2).  Reference to the waters on which the earth is founded suggest Genesis 1:6-7,9-10.  This was a way for the ancient Hebrews to refer to watery chaos out of which the cosmos was formed.  It could also be a reminder that Evolutionists have noted that life evolved out of water.  Then the Psalmist asks who will ascend the Temple hill and enter (v.3).  Only those with clean hands and pure hearts [iebab].  They will receive Yahweh’s blessing and vindication from the God of their salvation (vv.4-5).  This is the company of those who seek the face of God [anpin] (v.6).  In characteristic fahion of the Hebrew Bible, purity or righteousness seems here to be related to a right relationship with God (Gerhard von Rad, Old Testament Theology, Vol.1, pp.370-371).

Reference to Selah seems to be a liturgical direction indicating that there should be an instrumental interlude at that that point in the Psalm.  Request is then made to enter the Sanctuary, in order that the King of glory might enter [presumably the entrance of The Ark of the Covenant].  This King is said to be Yawheh, the strong and mighty One (vv.7-10).
Application: This text can launch sermons in several directions.  One is to extol Creation, again pointing out the Bible’s compatibility with modern Science and its findings that all human life emerged from water.  Another direction, more readily related to the theme of All Saints Day is to note the joy for the Hebrews in being in God’s  Presence (The Temple) and how our worthiness to be with God is not a matter of making ourselves holy, but that our relationship with Christ makes us holy and worthy (Justification and Sanctification).

Isaiah 25:6-9
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).   This Lesson seems to be drawn from the observations of the historical Prophet.

After a psalm of thanksgiving, the Lesson is an eschatological discourse following those begun in the previous Chapter.  This is the so-called Isaiah Apocalypse.  It prefigures references to the end of the world in Revelation.  The text notes that on the day promised, a festival is to be made for all people on Mount Zion (the older and higher part of Jerusalem, associated with the site of God’s rule [24:34]) (v.6).  The king usually celebrated his enthronement with feasts (I Kings 1:24-25).  The shroud and sheet to be destroyed by God (v.7) may refer to funeral garments or to the curtains in the Temple Tabernacle separating people from the sanctuary where God was thought to abide.  Death [maveth] is to be swallowed up [bala] forever at this time (v.7b).  This reverses the Canaanite myth that death swallows up everything (5:14).  The Lord is said to wipe away [machah] all tears [dimah], as well as the disgrace of His people/reproach (v.8).  Reference is made to the salvation [yeshuah, also translated as “safety” or “ease”] of this people (v.9).

Application: The text affords opportunity to proclaim hope and the vision of the End Times, how the death is swallowed up (Eschatology).  The destruction of the shroud which limited the laity’s vision of God in the Jerusalem Temple suggests a vision of the Church which entails that the faithful have direct access to God (Priesthood of All Believers).  God wipes away all tears and gives us safety (Justification By Grace, with special attention to how death does not have the final say regarding lost loved ones — the saints).

Revelation 21:1-6a 
The Lesson is taken for an apochryphal book of the last first century expressing hope for salvation after a world-ending new creation.   Although parts of the Book may predate the fall of Jerusalem, it is likely that it achieved its present form during the reign of Emperor Domitian   between 81 and 96 AD.  Christians were being persecuted for refusing to address him as lord and god.  Though the tradition ascribes the authorship to John (1:1,4,9; 22:8) it is by no means clear that the author is one of the Disciples.  However, the Book’s Semitic Greek style does suggest its author was Jewish.  It relies heavily on eschatological images of the Book of Daniel and other Old Testament texts (see 1:7,12,16; cf. Daniel 7:3; 10:5-9).  This text portrays a vision of the new creation (predicted by Isaiah 65:17; 66:22) following the Final Judgment transpiring after the binding of Satan, reign of the martyrs, and a final conflict.  The New Jerusalem coming from heaven is described as a bride [numphe] (v.2).  (Perhaps this is a reference to the Church [Galatians 4:26].)  Hymns of praise paraphrasing Ezekiel 37:27 and Isaiah 25:8; 35:10 follow.  It is declared that God dwells [tabernacles, skene] among men.  The hymn also declares that He will wipe away [exaleipho] every tear, and death [thanatos] will be no more (vv.3-4).  They convey God’s Presence and the overcoming of all evil and mourning that He brings.  All things are said to be made new [kainos] (v.5).  As beginning [arche] and end [telos], God freely gives the water of life [zoe] (v.6).

Application: This Lesson provides preachers with opportunity to announce the Good News that Christ has overcome evil and that in the End all will be made new (Future Eschatology), that what scars us today will soon be gone (Justification By Grace).  This newness is a saintly existence that can orient our lives today (Sanctification).

John 11:32-44
As previously noted John is the last Gospel to be written, probably not until late in the first century in a sophisticated literary style (and so not likely the work of the Apostle John), perhaps written for a Jewish Christian community actually expelled from the synagogue and consequently particularly concerned to assert Jesus’ divinity, that He was Son of God (20:31).  In the first post-Biblical Church History text, Eusebius of Caesarea claimed that John had perceived the external facts made plain in the Gospel and been inspired by friends and the Spirit to compose a spiritual gospel (Nicene and Post-Nicene Fathers, Vol.2/1, p.261).  It is likely that it was written by a disciple of John.  Recently some scholars have suggested an alternative account of the origins of John’s Gospel.  Appealing to the writings of a late first –early second century Bishop Papias, who may have implied that John’s Gospel was the result of eyewitness origins, such scholars have argued that the Book is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses, esp. pp.423ff.; cf. Ante-Nicene Fathers, Vol.1, pp.154-155).

This Lesson is the concluding portion of the story of the raising of Lazarus (the brother of Mary who later anointed Jesus [12:1-8]).  The account is unique to John’s Gospel.  The action begins after Jesus’ arrival in Bethany and learning that Lazarus had died and was buried (vv.17-22).  Jesus had reassured Lazarus’ sisters Mary and Martha that their brother would rise, that because He is he Resurrection and the Life believers would live (vv.23-26).  Martha confesses faith in Jesus’ Messiahship and summons Mary (vv.27-30).  Mary goes to meet Jesus, and others who had been comforting her go with her (v.31).         

The Lesson begins with Mary lamenting Lazarus’ death when greeting Jesus, expressing confidence that He could have saved her brother (v.32).  Her weeping led Jesus to groan [embrim, deeply moved] in the spirit (vv.33-35).  This leads to gossip among onlookers — some claiming that the tears revealed Jesus’ love for Lazarus and others claiming a miracle worker like Him could have kept Lazarus alive (vv.36-37).  Greatly disturbed, Jesus goes to the cave where Lazarus was buried.  Jesus has the stone before the tomb rolled away, claiming that with faith the glory of God [doxa tou Theou] would be seen (vv.38-41).  After Jesus thanks God for hearing Him, Lazarus rises, still bound in burial clothes, but Jesus has him unbound (vv.41-44). 

Application: This is a Lesson which opens doors for the proclamation of the sainthood of the faithful, but with the awareness that such a status is a sheer, undeserved gift conferred on us like life (the life given anew to Lazarus) is an unearned  gift (Justification By Grace).

THEME OF THE DAY:  There’s always somebody to help.  This is a series of Lessons which make clear that we are not alone (Sin), that God is always  Present and this makes possible great things (Justification By Grace, Providence, and to some extent Sanctification).  These themes could be linked to the role of saints in accompanying us in our walk of faith (Church and Sanctification).

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 life long (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 portrayed as 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, for 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, that only God deserves our trust (Sin and Sanctification).  It also provides    an occasion to 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).  More in line with the Theme of the Day is to discuss how we need not rely on ourselves, that we have God the All-Powerful One who makes life happy and blessed (Justification By Grace).

or

Psalm 119:1-8
This is the longest Psalm, a meditation on the Law of God.  Its length is a function of its structure.  It is an alphabetical acrostic, with each of its 22 stanzas consisting of eight lines, all beginning with the same letter of the Hebrew alphabet.  Each stanza employs the next letter of the Hebrew alphabet until all 22 letters are used.  The verses in this Lesson are a prayer for help in keeping the Law.  They convey a mood of lament, which may suggest that this part of the Psalm was a Psalm composed as a prayer for deliverance from trouble.  

Happiness/Blessedness [ashere] is said to be associated with keeping the Law (vv.1-3).  A prayer for steadfastness in keeping God’s Law follows (vv.5-8).  It is good to be reminded that the torah for the Jewish community does not refer to a legalistic demand, but is the source of guidance for living God’s Way (Leo Trepp, Judaism: Development and Life, p.2).   

Application: A sermon on this text might concern itself with Jewish attitudes towards the Law, helping us appreciate that Torah is a good thing for Jews.  But like Christians they believe that the Commandments are only good because they are given to enhance our relationship to God.  In living the life of faith we are not alone.  God is always alongside us in relationship (Sanctification).

Ruth 1:1-18
This Book is a short story set in the period of the Judges (1:1), underscoring the loyalty and fidelity that binds families together.  The date of composition is uncertain.  A date prior to The Babylonian Captivity in the 6th century BC indicates its purpose may be to establish David’s ancestry.  A post-Exilic date might indicate the author’s efforts to counter the Books of Ezra and Nehemiah which considered intermarriage wrong.  This Lesson is the story of the Moabite Ruth’s marriage to the Judean Chilian (which means “Sickness”) and the loss of the entire family to death, save Ruth, sister-in-law Orpah, and mother-in-law Naomi (vv.1-5).  Naomi’s name means “Pleasant” and Ruth’s name derives from the Hebrew term rea, which means “friend” or “companion.”  Naomi resolves to return to her Jewish home.  Both daughters-in-law leave with her, but with her urging Orpah (whose name means “Back-of-the-neck”) returns home (vv.6-14a).  Ruth remains, resolving loyalty to Naomi and her God (vv.14b-18).

Application: This story opens the way to sermons on God’s commitment to not abandoning his people (Justification By Grace) and how that commitment inspires loyalty (Sanctification). 

or

Deuteronomy 6:1-9
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 the people.  It is really Three Addresses, this Lesson being a portion his Second Address, while these verses are an exposition of the meaning of the First Commandment.

Moses claims what he expounds here to be the Commandment — statutes and ordinances — that Yahweh their God has charged him to teach the people of Israel to observe in the land into which they are about to cross and occupy (v.1).  Moses calls the people and their children to fear the Lord all the days of their lives and keep all His decrees and Commandments so that their days may be long.  He would have Israel hear and obey these diligently, so that it may go well for the people and that they might multiply in the land flowing with milk and honey [debash], as Yahweh promised (vv.2-3).  A characteristic Deuteronomistic theme is that reverent obedience to the Law will result in blessings (cf.5:33).  Yahweh also is said to be their God.  We should love [aheb] Him with all our hearts [iebab] and souls [nephesh] and might [mead] (vv.4-5).  (The heart connotes the human intellect, and nephesh is merely our vitality.)  The people are to keep the words commanded this day, reciting them to their children and talking about them with children when at home, away, when lying down, and when rising (vv.6-7).  These Commands are to be put on the hand, forehead, and doorpost (vv.8-9), signifying they are in the heart.

Application: Themes noted in the Application of the second alternative for the Psalm of the Day are most appropriate to this text.  We could also proclaim how in Christ the Law has been written in our hearts, so that God’s Will becomes who are (Sanctification).  

Hebrews 9:11–14
We deal here with 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 a further exposition of Christ as high priest [archiereus], particularly the characteristic of His sacrifice.  Christ is identified as a high priest of the good things that have come (or will come) (v.11).  He is said to enter the holy place thought to be the perfect tent, but not with goats and calves, but with His own blood [haima] to obtain eternal redemption [lutrosis, literally loosing] (vv.11-12).  If the blood of goats and bulls sanctify the defiled (see Leviticus 16:5-15), the blood of Christ through the Spirit offering Himself with no blemish to God can purify our conscience from “dead works” [probably a reference to sins] in order to worship God (vv.13-14). 

Application: Sermons on this Lesson will point out how Christ’s Atoning Work (Justification  By Grace) “looses us,” frees our conscience from dead works so we can live lives of praise in God’s Presence (Sanctification).

Mark 12:28-34
Again as in previous weeks, we note that 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) probably written prior to the fall of Jerusalem in 70 AD.   Some speculate that the original audience was the church in Rome (esp. 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 text reports on Jesus’ teaching of The Great Commandment, an account that appears in the other Synoptic Gospels.  The scene is Jerusalem after His entrance on Palm Sunday.  After His dispute with Sadducees over whether there is a resurrection (vv.18-27), a scribe (presumably a rabbi or Pharisee who found Jesus’ advocacy of the resurrection accurate) asks Him which commandment is first (v.28), a question commonly asked at that time in rabbinic circles.  After confessing the unity of God, He teaches that “you shall love the Lord your God with all your heart…” (v.30)  He proceeds to identify the second greatest commandment, to love you neighbor as yourself (v.31).  This idea was not unique to Jesus, but does reflect some themes in the Hebrew Bible and is echoed by some second-century Jewish rabbis (Deuteronomy 6:4-5; Leviticus 19:18).  The scribe responds positively, claiming in a manner consistent with some elements in the Hebrew Bible that loving God and neighbor are more important than all burnt offerings and sacrifices (Hosea 6:6; Micah 6:6-8); Jesus praises Him as “not far from the kingdom.”  No one else dares pose further questions (vv.32-34).  Only in Mark’s version is the scribe praised.  Failure to pose further questions may be a sign of the Kingdom of God and the End perceived as coming near (see 1:22).

Application: A sermon on this text will teach love of neighbor (Sanctification) based on God being God — that we can love only when our priorities are focused first on Him, knowing that He alone makes it all possible (Justification By Grace).

THEME OF THE DAY
Distributing our Lord’s treasures. This is a Sunday when the lessons press us to proclaim how God willingly and lovingly showers his gifts on us (Providence, Justification by Grace, Social Ethics, Sanctification).

Psalm 127
This Psalm is a Song of Ascents (Pilgrim Psalm), traditionally attributed to Solomon. Recall such Psalms are so named because the pilgrims to Jerusalem needed to ascend a mountain to get to the temple. The Psalm is a Wisdom Psalm about how a safe home and large family are gifts of the Lord.

Family [bayith, literally “house” or “household”] and city can only be maintained by God, it is declared (v. 1). There is no need to be anxious about the work that needs to be done since God gives sleep [shana, which closely resembles a Hebrew word for peace, shalom] to his beloved [yadid] (v. 2). Sons (many of them) are described as a gift of God leading to happiness [ashere] (vv. 3-5).

Application: A sermon on this text can celebrate how a happy family is one of God’s gifts and that in his presence none need to be anxious about life, for he gives us peace — noting how the Hebraic concept of Shalom includes not just a lack of conflict but a general social well-being (Providence, Justification by Grace, Social Ethics). This point can be made by noting how the reference in the text to the sleep God gives linguistically resembles the Hebraic term for peace.

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, 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, and God wants his treasures distributed to them (Social Ethics and Providence).

Ruth 3:1-5; 4:13-17
We note again that this book is a short story set in the period of the Judges (1:1), underscoring the loyalty and fidelity that binds families together. The date of composition is uncertain. A date prior to the Babylonian Captivity in the sixth century BC indicates its purpose may be to establish David’s ancestry. A post-exilic date might indicate the author’s efforts to counter the books of Ezra and Nehemiah which considered intermarriage wrong.

The lesson begins with Naomi’s instructions to Ruth about finding a husband (3:1). For indications that next-of-kin had obligations to protect female members of the extended family, even to marry the wife of a deceased brother, see Leviticus 25:25 and Deuteronomy 25:5-6. Naomi points out a kinsman, Boaz, who was threshing barley (3:2). Ruth is instructed to put on her best clothes and after he has finished eating and drinking and laid down to uncover his feet (margeloth, literally place of his feet; this could refer to uncovering genitalia) and then to take instructions from him on how to proceed (3:3-4). Ruth indicates that she would follow Naomi’s instructions (3:5). The story continues with Boaz taking Ruth as his wife and her bearing a son. He was named Obed, the grandfather of David (4:13-17).

Application: This lesson affords opportunity to proclaim the surprising ways in which God showers his love on people, even by means which seem ordinary or contrary to his will (Providence and Justification by Grace). Special attention might be given to how such an insight can enhance our appreciation of the mysterious, sacred character of daily life (Sanctification).

OR

1 Kings 17:8-16
This book and 2 Kings were originally one book, providing an account of Israel’s history from the death of David through Jehoiachim’s release form a Babylonian prison. There is speculation that these texts are the product of the Deuteronomistic reform of Josiah, but later revised after the Exile in 587 BC. This book recounts the history from the end of David’s kingship (ca. 961 BC) through the reigns of Jehoshaphat in Judah (873-849 BC) and Ahaziah in Israel (850-849 BC). This lesson is the story of one of the prophet Elijah’s miracles.

The word [dabar] of Yahweh came to Elijah instructing him to go to Zarephath , a town on the Phoenician coast which was territory beyond King Ahab’s control. Elijah is to live there, and a widow in the town had been commanded to feed the prophet (vv. 8-9). The region was the heartland of the Baal cult, and so this demonstrates that Yahweh has power outside Israel. Elijah undertakes this journey and finds a widow gathering sticks. He asks that she bring him water in a vessel. He also asked for a morsel of bread (vv. 10-11). The widow says, as the Lord is the prophet’s God, she has nothing baked, only a handful of meal in a jar and a little oil in a jug. She claims to be gathering sticks in order to go home and prepare what she has for her son in order that they might eat and die (v. 12). Elijah reassures her, tells her to do what she said, but first to make a little cake of it and bring it to him and afterward make something for herself and her son (v. 13). For Yahweh the God of Israel says that the jar of meal will not be emptied and the jug of oil will not fail until the Lord sends rain. She went and did as Elijah said, so that she, the prophet, and her household ate for many days (vv. 14-15). The jar of meal and jug of oil were not emptied, as per the word of Yahweh that he spoke by Elijah (v. 16).

Application: This text makes clear that the Lord can take the smallest of resources and use them to distribute the richest gifts (Providence, Justification by Grace, Social Ethics).

Hebrews 9:24-28
We continue again 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 a continuation of the previous Sunday’s Second Lesson expositing Christ as high priest, particularly the characteristics of his sacrifice. It is first noted that Christ’s sacrifice was not in a sanctuary like the temple made by human hands. He is said to have entered heaven [ouranos] to appear before God himself on our behalf (v. 24). He does not need to perform yearly sacrifices with someone else’s blood like the priests do, since he has appeared once for all at the end of the age to remove [athetasin, put away] sin [hamartia] by the sacrifice [thusia, connoting a slaughtered animal] of himself (vv. 25-26). Just as humans die only once and after that they are judged (v. 27), so Christ is said to have been offered [prosphero] once to bear the sins of many and will appear a second time to save those eagerly awaiting/expecting [ekekomai] him for salvation [soteria] (v. 28).

Application: The text affords opportunities to clarify the Atonement, with special attention to the certainty of salvation we have as a result of the fact that Christ’s Atoning Work has accomplished all that will ever be needed (Justification by Grace).

Mark 12:38-44
Mark is likely the oldest of the Synoptic Gospels. It may even have been the source of other gospels (especially of Matthew and Luke). It was probably written prior to the fall of Jerusalem in 70 AD. 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.

In this lesson we are exposed to various teachings of Jesus offered while he was in Jerusalem during the last week of his life. The only full parallel to these reflections is found in Luke (11:46ff). Jesus begins in this text by issuing warnings about the scribes who in pride (liking to walk about in robes) call attention to themselves and take the best seats at public events or places of honor at banquets (vv. 38-39). They are said to say long prayers and take advantage of widows [chera] (v. 40). Castigation of those exploiting economically disadvantaged widows is an Old Testament theme (Psalms 94:1-7; Isaiah 10:1-2; Zechariah 7:10). Mark’s version of Jesus is less condemning of specific instances of the hypocrisy of Jewish leaders than the parallel account in Matthew (23:1-15).

It is next reported that Jesus sat down opposite the treasury (gadzofulakiou, either a receptacle for offerings in the temple or a temple chamber near its women’s court) (v. 41a). Many wealthy people made large donations (v. 41b). Jesus in turn praises a poor widow’s [chera] small financial gift, as she gave all that she had (vv. 42-44). Only Luke (21:1-47) tells a similar version of this story.

Application: This lesson invites preachers to proclaim a word of generosity (stewardship of money and talents — Sanctification) to aid the poor (Social Ethics), and also to highlight that even small gifts count. Jesus’ critique of ostentatious pride is a reminder that all of these agendas must be accomplished not by us but only by God (Justification by Grace).

THEME OF THE DAY

Christ already reigns! This theme ending the church year entails attention to Christology, Providence, Atonement, Eschatology, Justification by Grace.

Psalm 132:1-12 (13-18)
We consider here a Song of Ascents (a Pilgrim Psalm), which as we have noted is so named because the pilgrims to Jerusalem had to ascend a mountain to get to the Jerusalem Temple. This one is a liturgy commemorating God’s choice of Zion (a hill probably outside the Old City of Jerusalem, but in this context referring to the mountain on which the temple was built) and the Davidic dynasty. After reminding God of all David’s hardships to fulfill his vow, attention is devoted to how David provided the Lord with a sanctuary and set up a tent to house the Ark of the Covenant (vv. 1-5; cf. 2 Samuel 6:17). What follows (vv. 6-10) is a recollection of finding the Ark (1 Samuel 7:1-2) and bringing it to Jerusalem (2 Samuel 6). Reference is made to the line of David continuing forever (vv. 11-12; cf. 2 Samuel 7:14-15), but this is conditional on his heir’s obedience. The final verses represent the role of Jerusalem in the Davidic dynasty, how it will be the place where the Lord resides and so will be blessed with provisions and its priests with salvation. Reference is made to an anointed one [mashiach] of David’s line (v. 17).

Application: Read as a prophetic witness to Christ, this text can give rise to sermons on Christ as heir to the Davidic heritage and God’s eternal purpose realized through him (Christology and Providence).

OR

Psalm 93
This is a hymn extolling God as king. It is the first of a collection of seven Psalms on this theme, composed for a festival like the Festival of Booths. The Lord the king is said to be robed in majesty/excellency [geuth] and strength, ruling for eternity. It is declared that he is established the world (vv. 1-2). This is certainly a most appropriate emphasis for Christ the King Sunday. The Psalm proceeds to declare that God’s rule is based on his control over the powers of chaos, symbolized by waters of the sea (vv. 3-4). Mesopotamian and Canaanite conceptions of divine kingship established by victory over the sea may be in the background at this point. God is praised because his law/testimonies [edah] offers dependable guidance [the testimonies are very sure] and because his temple is holy [qudesh] (v. 5).

Application: If preachers remind worshipers of Christ’s divinity, then all the praise of God in this Psalm can be attributed to the Savior. God and Christ’s conquest over the chaos of the waters, the certainty of the testimonies of God could also be sermon emphases (Providence, Atonement, Justification by Grace).

2 Samuel 23:1-7
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. This book especially relates to the reign of David as King of Israel. Thus it is fitting that in this lesson we consider the last words of David, a song of thanksgiving following the preceding hymn of praise (chapter 22). This is a later composition, perhaps written after the composition of Psalms.

David’s last words in this lesson are a song of thanksgiving following the preceding hymn of praise (chapter 22). It is a later composition, perhaps written after the writing of Psalms. The lesson begins with noting David’s high credentials, as the anointed one [mashiach] of God whom he exalted (v. 1). Verse 2 indicates that the Spirit [ruach] rests on David and his words. This could indicate that what follows is inspired, a word not just for David but for all Israel. (This point is suggested in v. 3a.) But the Spirit being on David is a reminder of his status as a leader of Israel, since the Spirit was only poured out on certain leaders in the era of the Hebrew Bible (Judges 6:34; 1 Samuel 11:6).

The psalm seems next to move beyond David to an exposition of the just ruler. He/She is compared to the light [or] of the morning of the sun that causes vegetation to sprout (vv. 3b-4). The everlasting covenant [ad berith] of God with David making all things secure (7:15-16; 2 Chronicles 13:5; the assigned Psalm [132], above) is noted (v. 5). The text of the last two verses is corrupt and so the exact meaning is obscure. The reference to the godless being like thorns consumed by fire suggests that they are just the opposite from the sun nurturing good vegetables (images associated with the good ruler of the Davidic line).

Application: This lesson affords excellent opportunities to proclaim God’s faithfulness to his promises (Providence and Justification by Grace). This could afford an opportunity to attest to how Christ fulfills God’s promises, and all history is moving toward fulfillment in Christ’s reign (Christology, Eschatology). Another possibility might to be focus on David as a model for the good ruler, to reflect on the role of government in making things secure and allowing good things in a nation to sprout (Social Ethics).

OR

Daniel 7:9-10, 13-14
We note again that 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. It is good to be reminded that 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 Four Beasts, a vision of the passing of the kingdoms to make way for the kingdom of God. As Daniel watches, an Ancient of Days [yamin zagen] took his throne with white clothing and his throne was fiery flames. A stream of fire flowed from his presence, and thousands served him (vv. 9-10). After an interruption, Daniel claims to see one like a son of man [enash bar] coming with the clouds of heaven, and he came to the Ancient of Days and was presented before him (v. 13). To him, it is said, was given dominion and kingship that all peoples should serve him. His dominion [sholtan] is everlasting [alam] and will never be destroyed (v. 14). Scholars debate whether the enash bar is referring to faithful Jews or should be identified with the archangel Michael (see 10:13, 21; 12:1), but the references have traditionally been identified with the Messiah.

Application: This Complementary Version of the First Lesson offers the opportunity to proclaim a vision of the end times (Eschatology) particularly for those facing apparently hopeless circumstances. But if read prophetically as a vision of Christ’s rule in the end, this lesson offers hope, that the ways of Christ and his love already permeate the structures of creation, that ultimately this world is a friendly place, filled with God (Providence).

Revelation 1:4b-8
The lesson is taken for an apochryphal book, this one written in last part of the first century expressing hope for salvation after a world-ending new creation. Although parts of the book may predate the fall of Jerusalem, it is likely that it achieved its present form during the reign of Emperor Domitian between 81 and 96 AD. Christians were being persecuted for refusing to address him as lord and god. Though the tradition ascribes the authorship to John (1:1, 4, 9; 22:8) it is by no means clear that the author is one of the disciples. However, the book’s Semitic Greek style does suggest its author was Jewish. It relies heavily on eschatological images of the book of Daniel and other Old Testament texts (see 1:7, 12, 16; cf. Daniel 7:3; 10:5-9). This lesson is an introductory salutation to the seven churches of Asia Minor, which would receive the seven letters exposited in the book (1:9–3:22).

The typical Greek formula of salutation at the outset of the lesson refers to God in a trifold way (him who is, was, and will be to come). Reference to seven spirits may allude to angelic beings or to energies of the Spirit (v. 4b; cf. Isaiah 11:2). The greeting refers to Jesus Christ in a trifold way; he is identified as ruler of kings, is said to love [agapao], and to free/loose [lousanti] us by his love. Making us a kingdom of priests implies affirmation of the priesthood of all believers (made kings and priests) (vv. 5-6). Poetic testimony follows (vv. 7-8). Reference to the coming with the clouds and as one who will make all the tribes wail is an allusion to Daniel 7:13 applied to Jesus’ eschatological coming. God is said to be the beginning and the end (Alpha and Omega).

Application: A sermon on this lesson might focus on God’s trifold way to understand his present rule (how he is) as a foreshadowing the end — how he will be (Realized Eschatology and Providence). This provides comfort in knowing that what is and what is to come is a rule of love. It will also involve shared power (the Priesthood of All Believers is affirmed). And in so doing earthly power is gradually relativized (Social Ethics).

John 18:33-37
As previously noted John is the last gospel to be written, probably not until late in the first century in a sophisticated literary style (and so not likely the work of the apostle John), perhaps written for a Jewish Christian community actually expelled from the synagogue and consequently particularly concerned to assert Jesus’ divinity, that he was Son of God (20:31). In the first post-biblical Church History text, Eusebius of Caesarea claimed that John had perceived the external facts made plain in the gospel and been inspired by friends and the Spirit to compose a spiritual gospel (Nicene and Post-Nicene Fathers, Vol. 2/1, p. 261). It is likely that it was written by a disciple of John. Recently some scholars have suggested an alternative account of the origins of John’s gospel. Appealing to the writings of a late-first/early-second century Bishop Papias, who may have implied that John’s gospel was the result of eyewitness origins, such scholars have argued that the book is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses, especially pp. 423ff; cf. Ante-Nicene Fathers, Vol. 1, pp. 154-155).

The lesson is an account of Plate’s interaction with Jesus prior to delivering his verdict, an account appearing in all four gospels. Pilate is reported to have summoned Jesus and asks him if he is king [basileus] of the Jews (v. 33). This question had great political significance for a number of other first-century prophets in Israel who were claiming messianic kingship had contended that they were sent to liberate Israel form Roman rule (11:47-48).

The dialogue that follows is unique to John’s version. Jesus responds asking if Pilate asks this on his own account. Pilate answers that he is not a Jew but that the Jewish leaders have handed Jesus over to him. So he asks Jesus what he has done (vv. 34-35). Jesus answers by claiming his kingdom is not from this world [kosmos], for if it were his followers would have prevented to arrest (v. 36). (This response by Jesus is unique to John’s gospel.) Pilate responds with the conclusion that Jesus is a king and in this Johannine version Jesus more expressly asserts that he is, claiming he was born to testify to the truth [aletheia] (v. 37).

Application: With this lesson preachers may proclaim Christ as King in the sense of still contending with the forces of evil (the forces which confronted Jesus in the lesson still confront us today), though in an eschatological/ultimate sense they are conquered (Atonement, Eschatology). One might also reflect on how Christ rules a kingdom which is not identical with realm of daily life, that as Christians are in but not of the world, so Christ reigns in a hidden way (17:14-16).