Proper 14 / Pentecost 9 / Ordinary Time 18, Cycle A
THEME OF THE DAY
It is God who gets us to the other side. All the texts testify to how God gets people through hard times and what that might entail for how we live (Justification by Grace, Sanctification, and Social Ethics).
Psalm 105:1-6, 16-22, 45b
We have previously noted that this Psalm, paired with Psalm 106, constituted a song composed for use at one of the major festivals and consists of a recital the basic events that created the nation of Israel. It begins with a hymn-like introduction summoning the congregation to worship and rejoice [sameach] in Yahweh, to seek his presence [panim, literally "face"], and to remember his wonderful works [mopheth] and miracles (vv. 1-6). The people of Israel are said to be Yahweh’s chosen ones (v. 6). The Psalm continues with a poetic recounting of the story of Joseph, sold as a slave in Egypt, but made lord over the king’s house (vv. 16-22). This part of the Psalm to be read concludes with the exhortation to praise the Lord (v. 45b).
Application: This Psalm’s origins in celebrating a festival entails that it provides a good occasion for sermons celebrating God’s wonderful works and love for us (Justification by Grace and Providence). The story of Joseph provides occasion for sermons on how God gets us to the other side, takes the poor, the marginalized, and those in despair, and finds new possibilities for them (Social Ethics).
OR
Psalm 85:8-13
This is a prayer for deliverance from national adversity. This is a Psalm of Karahits (a group of professional Levitical musicians). The verses seem to have origins in the Jerusalem Temple. The reading begins with a proclamation that God the Lord will speak peace to his people (v. 8). And then salvation [yesha, also translated "safety"] will be at hand for those who fear [yare, that is, "reverence"] Yahweh (v. 9). Mercy [chesed] or loving kindness and truth/faith [emeth] are prophesied to meet. Peace [shalom] and righteousness [tsedeq] will spring up as well (vv. 10-11). We need to keep in mind that in this Jewish context peace is not just a state in which there is no combat, but refers to a state of well-being and thriving to social justice (Gerhard von Rad, Old Testament Theology, Vol. 1, p. 130).
Yahweh is proclaimed as one who will give good [tob]. The land, we are assured, will then yield its increase, preceded by righteousness (vv. 12-13). Again it should be highlighted 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 norm. It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 370-371). When our relationship with God is right, a lot of life’s problems take care of themselves.
Application: The Psalm affords opportunities to reflect on the adversities and injustices facing America and then to proclaim that God’s will is peace and social justice (Social Ethics). The references to righteousness open the way to make clear that even in the Old Testament salvation is a gift (Justification by Grace) and includes safety and social implications.
Genesis 37:1-4, 12-28
The Bible’s Book of Origins gives us insight into the Hebrew people’s settlement of Egypt, the beginning of the story of the Exodus. As told by either the book’s J source (composed in the ninth or tenth century BC, so named for its use of the name Jahweh/Yahweh), the E source (composed in the eighth century BC and referring to God as Elohim), or a combination of both, we consider this week the story of Joseph being sold into slavery.
The account begins with a report that Jacob settled in the land of Canaan where his father had lived as an alien (v. 1). The family’s story is told (v. 2a). Joseph is introduced as the seventeen-year-old shepherding the flock with his brothers, helping the sons of Billhah and Zilpah, his father’s wives. He gave Jacob a bad report on them (v. 2b). Israel loved Joseph more than his other children because Joseph was the son of his old age. He had given Joseph a long robe with sleeves (laborers had sleeveless robes in this era) (v. 3). But when his brothers realized this they hated him (v. 4).
After recounting two of Joseph’s dreams of superiority over his brothers (vv. 5-11) the lesson resumes with Joseph’s brothers going to pasture with their father’s flock. Israel sends Joseph to be with them and report (vv. 12-14a). Arriving at Schechem (forty miles north of the site of Jerusalem) where his brothers were supposed to be, Joseph is told that they have gone to Dothan (the north) (vv. 14b-17). The brothers see him in the distance and plan to kill him, blaming it on a wild animal (vv. 18-20). One of the brothers, Reuben [some scholars deem this a scribal mistake, as Judah was Joseph's main advocate in v. 26], hears it and suggests they throw him into a pit. His plan is to restore Joseph to their father (vv. 21-22). Joseph’s brothers strip him of his robe and throw him in a pit with no water (vv. 23-24). The brothers then decide to sell him to the Ishmaelites (vv. 25-27). But when Midianite traders pass by the pit, the brothers lift Joseph out of it and sell him to the Ishmaelites. (Perhaps this ambiguity is a function of combining two different oral traditions. Or perhaps the two groups are one people.) The Ishmaelites reportedly take him to Egypt (v. 28). (It is significant to recall that both Joseph and his captors are descendants of Abraham.)
Application: The text occasions the opportunity to preach against the evils of slavery, its heritage in America, and the realities of slavery today (Social Ethics). In view of what God did with Joseph and later the people of Israel, elevating them to freedom and positions of influence, themes of God elevating the marginalized noted in the first Psalm seem appropriate.
OR
1 Kings 19:9-18
For this Sunday’s Complementary Version of the First Lesson we turn again to a book which, along with 2 Kings, was likely produced in the seventh century BC as part of the Deuteronomistic reform of Judah’s Josiah. This text is an account of Yahweh’s revelation to Elijah on Mount Horeb. The story begins with an account of the ninth century BC prophet Elijah fleeing King Ahab of Israel (the Northern Kingdom), coming to a cave, and spending the night there. And the word of Yahweh came to him, asking what he is doing there (v. 9). Elijah responds that he has been zealous [qana] for Yahweh, for the Israelites have forsaken the covenant, destroyed his altars, and killed all the prophets. He alone is left, he laments (v. 10). The Lord directs him to stand on the mountain and go before him, for he will pass by. A great wind with breaking rocks blows by, but Yahweh was not in it. Nor was he in an earthquake which followed (v. 11). After the earthquake came a fire, and again Yahweh was not in it (v. 12). Hearing this, Elijah wrapped his face in his mantle and went to stand at the entrance of the cave, and there came a voice asking what he was doing there (v. 13). He repeats his comments in verse 10 (v. 14). Yahweh instructs him to return to the wilderness of Damascus (the Syrian Desert) and on the way to anoint [mashach] Hazael as king of Aram (i.e., Syria, Israel’s great adversary at the time). (This is an early indication to the faithful that God controlled political affairs outside Israel.) Jehu son of Nimshi is also to be anointed king of Israel (as reported in 2 Kings 9-10 he would eventually wipe out Baal worship in Israel, advocated by Ahab’s foreign-born wife Jezebel), as well as Elisha son of Shaphat of Abel-meholah as a prophet (vv. 15-16). Yahweh adds that whoever escapes from the sword of Hazael, Jehu shall kill, and whoever escapes Jehu, Elisha shall kill. Yet Yahweh promises he will leave 7,000 in Israel who have not worshiped Baal (vv. 17-18).
Application: This Complementary Version of the First Lesson affords opportunity to condemn all the various forms of idolatry practiced in America (Sin) along with offering the word of hope that God always finds ways to give us fresh starts, as he did for Israel in bringing an end to the reign of the unfaithful Ahaz (Justification by Grace and Social Ethics).
Romans 10:5-15
Paul wrote this epistle to introduce himself to the church in Rome, which he had not heretofore visited. This text is a continuation on how righteousness comes by faith. Referring to Leviticus 18:5, Paul attributes to Moses the teaching that righteousness [dikaiosune] comes from the law [nomos] and from living by its demands (v. 5). He proceeds to paraphrase Deuteronomy 30:12-14 to make the point that the righteousness that comes from faith realizes that we cannot ascend into heaven to bring Christ down or raise him from the dead (vv. 6-7). This is a gift. (See the discussion of Psalm 85 for the biblical understanding of the righteousness among many New Testament writers, especially of Paul [Rudolf Bultmann, Theology of the New Testament, Vol. 1, p. 271].) Paul then refers to the word of faith (v. 8b). Salvation comes as we confess that Jesus is Lord and believes God raised him from the dead (v. 9). One who believes is justified [pisteutai eis dikaiosune, literally believes to righteousness], and one who confesses is saved [sozo], Paul adds (v. 10). Citing Isaiah 28:16 Paul notes that no one who believes in Christ will be put to shame (v. 11).
Paul then adds that there is no distinction [diastole] between Jew and Gentile. The Lord is lord of all and generous to all (v. 12). Citing Joel 2:32 (applying the text’s reference to Yahweh to Jesus), the apostle states that “everyone who calls on the name of the Lord shall be saved” (v. 13). Faith [pisteuo, or belief] is not possible, the apostle notes, if we do not proclaim the word to those who have not heard (v. 14). He also observes that some must be sent, citing Isaiah 52:7 (v. 15).
Application: The lesson calls preachers to make clear that everything we have regarding faith, our knowledge of God, and what we do with it is really made happen by God and his grace (Justification by Grace and Sanctification). Strengthened by such insights we can be confident, for we know that God will not put the faithful to shame.
Matthew 14:22-33
Again we consider a lesson from the most Jewish-oriented of all the gospels, addressing an original audience that was probably Jewish Christians no longer in full communion with Judaism (see 24:20). In this text the story of Jesus walking on water is reported.
The account begins with a report of how after the feeding of the 5,000 Jesus made his disciples get into a boat and proceed to the other side (presumably of the Sea of Galilee) while he dismissed the crowds (v. 22). Having done so, he went up a mountain by himself to pray (v. 23). (For Matthew’s gospel, the mountain is a sacred place of revelation, recalling the Mosaic tradition of receiving revelation on the mountain [Exodus 19; Deuteronomy 34:1-4].) By early morning the boat in which the disciples were sailing was battered by waves. Jesus came to them, walking on water (vv. 24-25). Seeing him, the disciples were afraid, thinking he must be a ghost [fantasma]; he comforts them, identifying himself as “I am” [ego eimi] (vv. 26-27). This may be an affirmation that God is present with and in him, since Yahweh’s name can be translated this way [I am Who I am].
What follows concerning Peter is unique to Matthew’s gospel, not found in the parallel accounts in Mark 6:45-52 and John 6:16-21. Peter responds that if it is truly Jesus, he would have the Lord command him to come to him on the water. Jesus commands him; Peter proceeds to walk on the water, but when a strong wind blows, Peter becomes frightened [efobethe] and begins to sink. He calls for Jesus to help (vv. 28-30). Jesus immediately reaches out to save Peter, chiding him as being of little faith (v. 31). Peter tends to represent all the disciples in this gospel (15:15; 16:16). Getting back in the boat, the wind ceases, and the disciples worship [proskun, literally "kiss the hand of"] Jesus as Son of God [Theou uios] (vv. 32-33). The bestowal of this title on Jesus is not unprecedented in Matthew’s gospel (see 3:17; 16:16; 27:54). But given this gospel’s concern about the church (16:18; 18:17), unlike the other gospels, it may be significant that a confession that Jesus as Son of God transpires in the boat among the community of disciples. Perhaps the boat represents the church and it is only in that context that the faithful can truly confess Jesus as Son of God (Eduard Schweizer, The Good News According to Matthew, p. 323).
Application: At least two possibilities for sermons emerge from the text. The storms of life might be explored (Sin) and how they are overcome by the grace of Christ (Justification by Grace and Atonement, interpreted in terms of Christ’s conquest of sin and evil). The other option is to focus on how Jesus is most clearly seen when we gather together in the same boat (the Church).
