Proper 11 | Ordinary Time 16 | Pentecost 9, Cycle C (2016)
THEME OF THE DAY
The great things God’s word can do! The lessons celebrate how God does great things in our lives (Justification by Grace, Sanctification, and Social Ethics).
Psalm 52
We note again that Psalms is a collection of prayers and songs composed throughout Israel’s history. It is organized into five collections of books, perhaps an analogy to the five books of the Torah. The authors of each of the psalms are largely unknown, as in this case. This loosening of them from their historical origins entails the validity of their use today in very different contexts from their origins (Brevard Childs, Introduction to the Old Testament as Scripture, p. 523). The actual title of the book is derived from a Greek term meaning “Song” [psalmos]. The Hebrew title of the book, Tehillim, means “hymns” or “songs of praise.”
This psalm is an Elohistic prayer for deliverance (a lament) in the form of a denunciation of a tyrant. It is a Maskil Psalm, an artful or didactic song. The occasion alluded to in the superscription fits only loosely with the psalm’s details (1 Samuel 21:1-8; 22:6-19). Abimelech was a priest who aided David while he fled Saul. The psalmist mocks the mighty one [gibbor] (presumably Saul, but in this context could refer to evil), for he does mischief against the godly. His tongue is said to be a sharp razor, a worker of treachery (vv. 1-2), for he loves evil [ra] more than good [tob] with deceitful tongue. The reference to Selah is a liturgical instruction to incorporate a musical interlude at that point (vv. 3-4). God will break down this evil king, gaining retribution, the psalm reads (v. 5). The righteous [tsaddiq] will laugh at the evildoer for failing to take refuge in God while instead trusting in wealth (vv. 6-7). It is good to remind ourselves again that the concept of “righteousness” even in an Old Testament context is not to imply that one lives in faultless conformity to some moral law. It has to do with living in right relationship with God and others (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 370-371). Thus the psalmist sings that the righteous who live in right relationship with God will trust in the steadfast love [chesed, mercy] of God, thanking him forever (vv. 8-9).
Application: This psalm will inspire sermons extolling God for delivering the faithful from evil (especially the tyranny of those with power) (Justification by Grace, Providence, Social Ethics). This makes the faithful righteous, leading to rebellious lives that shun the things of the world (Sanctification). The biblical concept of righteousness (described above) might be the focus of a sermon, especially with a reminder that living in right relationship with God springs from God’s declaration of our righteousness (see the discussion last week of Psalm 82).
OR
Psalm 15
This Alternative Psalm is a liturgy for admission to the temple, traditionally ascribed to David. 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).
The psalm begins with a question regarding who shall be admitted to the worshiping congregation (v. 1). The answer given is that only those with requisite qualities (walking blameless, speaking truth from the heart, not slandering, not doing evil to friends, fearing [yare] the Lord, standing by oaths, not lending money for interest) may enter (vv. 2-5). One should relate these behaviors to the Hebraic concept of righteousness as loyalty to the covenant, as living in right relationship with God (see the discussion in Psalm 52, above). Those living this way, it is noted, shall never be moved [mot] (v. 6).
Application: This Alternative Psalm can give rise to sermons on purity (in the ancient Hebraic sense of fitness to enter into God’s presence in contrast to how faith [living in right relationship with God] and God’s Work, makes us pure). Sanctification and Justification by Grace should be emphasized.
Amos 8:1-12
We are reminded that this book seems to be a collection of teaching and traditions concerning a prophet who may have written during the prosperous reign of Jeroboam II in Israel (786-746 BC). From Judah, Amos did his prophesying in the Northern Kingdom, but then after the Babylonian Captivity may have returned to Judah to write a summary of his proclamation. Some scholars contend that his addresses were gathered and combined to form this book. The lesson reports Amos’ Fourth Vision, followed by an indictment of Israel.
Yahweh first reveals to the prophet a basket of summer fruit, and he proclaims that the end has come for Israel, never again to pass them by (vv. 1-2). A deliberate pun seems involved here since the Hebrew word translated “basket of summer fruit” is gayitz, a term which is akin to the word for “end” [getz].
The vision continues: On the day that end comes the songs of the temple will become wailing and many will die (v. 3). Unjust business practices in Israel, taking advantage of the poor/oppressed [ani], are condemned. Reference to selling when the new moon is over is a monthly religious festival when selling was forbidden (vv. 4-6). Yahweh claims never to be able to forget [shakach] these transgressions, and so the land should tremble and mourn (vv. 7-8). A solar eclipse is threatened, probably an image connoting the darkness of death. Yahweh claims that he will turn Israel’s feasts into mourning [ebel] (v. 10). A famine is threatened, not just a lack of food but a famine of hearing the word of God; then people will wander seeking the word, but shall not find it (vv. 11-12).
Application: This version of the First Lesson inspires sermons proclaiming that Christians have a responsibility to engage in the struggle for social justice and against secularism (Social Ethics and Evangelism).
OR
Genesis 18:1-10a
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 name Jahweh of Yahewh (translated “Lord”) for God; 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, concerning Yahweh’s visit to Abraham and Sarah, seems to be the work of J.
Yahweh appears to Abraham by the oaks of Mamre (north of Hebron, which is 15-20 miles southwest of Jerusalem) (v. 1). Abraham sees three men [presumably angels] standing near him and ran to meet them bowing down (v. 2). Abraham offers them hospitality and directs Sarah to feed them. Abraham is said to stand by [amad] them in the sense of having concern for their comfort (vv. 3-8). The visitors ask about Sarah. Learning she is in a tent, one of the visitors claim that he will return in due season and that Sarah would have a son (though no longer possible by natural means) (vv. 9-11). There is a tension here between the divine promise and human possibility.
Application: Sermons on this Complementary Version of the First Lesson will proclaim in line with the Theme of the Day the great things God’s word can do, how it often defies what is normal, rational, seems possible. The word is miraculous (Providence and Justification by Grace).
Colossians 1:15-28
Again we note that this book is a circular letter which, much like Philippians, was either written by Paul from prison (4:3, 10, 18) late in his career or by a follower of Paul who had a hand in assembling the collection of his epistles. These conclusions follow from the fact that the Epistle includes vocabulary and stylistic characteristics different from the indisputably Pauline writings. The letter addresses Christians in a town in Asia Minor (the most eastern part of modern-day Turkey) near Ephesus, whose church, though not likely founded by Paul, was basically in line with his teachings, though threatened by ascetic teachings (2:21, 23), ritual practices rooted in Jewish traditions (2:16), and philosophical speculations (2:8, 20), all of which were related to visionary insights and perhaps even the heresy of Gnosticism. Christ’s cosmic lordship is a central theme of the Epistle. This lesson is a discourse (the first nine verses a hymn) on the supremacy of Christ and the author’s concern about the Church (especially in Colossae).
The beloved Son [huios] (v. 13) is said to be the image [eikon] of the invisible God, the firstborn of all creation (v. 15). In him all things were created (v. 16). The Son is said to be before all things, and he holds them all together (v. 17). As such he is the head [kephale] of the Church [ekklesia] and the firstborn from the dead (v. 18). In him all the fullness [pleroma] of God dwelled, and through him God reconciled [apokatallatto, to change thoroughly] to himself all things through the blood of his Cross (Christ’s sacrificial death) (vv. 19-20). The author proceeds to note that the Colossians had been estranged doing evil deeds, but the Son has now reconciled in this Body so to present them [paristemi, a technical term for bringing a sacrifice to the altar] holy [hagios, set apart] and blameless before God, as long as they continue steadfast/grounded in faith [pistis], not shifting from the hope [eipis] proclaimed by the gospel [euaggelion] to every creature (vv. 21-23).
Paul speaks of rejoicing in his sufferings [pathema] for the flock and claims to be completing what is lacking in Christ’s afflictions for the sake of the Body [soma] of Christ (v. 24). Because of the believer’s mystical union with Christ, what Paul suffers can be understood as for the Church’s sake. The apostle claims to have become the Church’s servant [diakonos] according to God’s commission/stewardship [oikonomian] to make the word [logos] fully known (v. 25). The mystery [musterion] that has been hidden throughout all the ages is now revealed to God’s saints [hagios] (v. 26). To the saints, God has chosen to make known the riches of this mystery [musterion] that is Christ in us, hidden among the Gentiles (v. 27). Christ is proclaimed/announced [katalggellomev], warning all human beings and teaching them in wisdom [sophia], so that all may be presented as mature [teleion, full-grown] in Christ (v. 28). The reference to wisdom here relates to connections between Christ as firstborn of all creation and claims made about Wisdom in Proverbs (8:25-26).
Application: This is a lesson for clarifying Jesus’ divinity in relation to his humanity, helping us appreciate that this makes Justification by Grace possible, creates the Church which, along with our relationship to Christ, makes Christian life possible (Sanctification).
Luke 10:38-42
We are again reminded that this gospel is the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). This lesson is the account of Jesus’ visit to Mary and Martha, a story told only by Luke. There is a reference to a previous interaction of the sisters with Jesus in John 11:1ff.
The account begins with Jesus entering an unnamed village and is welcomed by Martha in her home (v. 38). Her sister Mary sat at Jesus’ feet and listened to his teachings (v. 39). (Jesus violates rabbinic protocol here by instructing a woman.) Martha was distracted by tasks of entertaining and entreats Jesus to force Mary to help her (v. 40). Jesus answers that Martha should not be worried and distracted by many things. Mary is said to have chosen the better things, which will not be taken away from her (vv. 41-42).
Application: This lesson opens the way to proclaiming the significance of sermons, Bible studies, and Christian Education as the most important things the Church does.
