Proper 19 | Ordinary Time 24, Cycle B (2015)
THEME OF THE DAY
Only by the grace of God. The focus of the texts for this Sunday is on how indebted we are to God for all we have and do (Justification by Grace). In several instances there is a strong Christological emphasis related to this theme and in others the theme of Wisdom (Sanctification) and its dependence on grace receive attention.
Psalm 19
The Psalm is a hymn to God as Creator of nature and giver of the law, traditionally attributed to David. Again we are reminded that it is unlikely that David is the author of the psalms attributed to him (Brevard Childs, Introduction to the Old Testament as Scripture, p. 512). Many scholars argue that references to David in the psalms like this one may have been a way of using him to represent the inner life of all his subjects and so of all the faithful (Brevard Childs, Introduction to the Old Testament as Scripture, p. 521). In that sense this song is about how all the faithful and all creation are to praise God and seek to avoid sin. The Psalm begins with a testimony to the fact that the sky and the succession of days praise God (vv. 1-6). The theme affords an opportunity to express ecological sensitivity. The verses that follow verse 6 may be a later addition, praising the revelation of God’s will in the Mosaic Law [torah]. The law is said to be perfect [tamin, whole or complete], reviving the soul [nephesh] and making wise the simple. It is clear, rejoices the heart, and is more to be desired than gold. In these verses (especially 7-10), in typical Hebraic fashion, observance of the law is not portrayed as a burden, but as a joy (Leo Trepp, Judaism: Development and Life, p. 2). But the Psalm does proclaim that the law warns and reminds those who keep it (v. 11). This is compatible with a Christian understanding of God’s law. The psalmist prays to avoid sin, that God not let the insolent have dominion over him (vv. 12-13). He concludes with the reminder that only with God’s grace can we keep the law, as he states that only by God’s action will we be innocent/clean/free [naqah]. The Psalm concludes with the famous prayer that our words and meditation [higgayon] may be acceptable/pleasing to God (v. 14).
Application: Several sermon alternatives emerge from this Psalm. The text invites sermons on the ecological crisis and how the creation proclaims and praises God (Social Ethics or the Cosmological Argument for God’s existence). But sermons on the law, how it is the complete revelation of what God instructs us to do, the complete guide to life, would be appropriate (Sanctification). However inasmuch as we come to realize that the law only warns us (due to our Sin), the text drives us to an awareness, contrary to common sense, that it is only possible to live in such guidance because of grace (God’s action — Justification by Grace and Sanctification).
OR
Wisdom of Solomon 7:26–8:1
The Complementary Psalm is taken from a book of the Apochrypha. It is a work of the late first century BC, probably in Alexandria. It is clearly a work of Hellenistic culture, but written in the poetic parallelism of the Hebrew Bible. The book seeks to make clear that the Jews have a true wisdom surpassing that of the Greeks.
The nature of wisdom (personified in the female gender) [Sophia or chchokmah] and her beneficial works are extolled in this text. Wisdom is said to be a reflection of eternal light, mirroring God’s work (7:26). Wisdom, it is sung, can do all things, renew all things, making all holy souls friends of God and prophets (7:27). God is said to love nothing so much as one who lives with Wisdom (7:28). It seems that Wisdom (the text may be construed as prefiguring Christ) enters the souls and makes them God’s friends. Wisdom is described as being more beautiful than the sun, greater than the stars and the light. Against her, evil does not prevail (7:29). She orders all things well, reaching from one end of the earth to the other (8:1).
Application: This text affords several possibilities. Wisdom might be interpreted Christologically, opening the way to sermons on his beauty, the conquest of evil, and presence in our lives making us God’s friends (Christology, Atonement, and Justification by Grace). The female traits of Jesus and God are also options. Another possibility is to expound on Wisdom in its Hebraic context as the work of sages, generally equated with the way of righteousness. Wisdom might then be extolled to the faithful as practical knowledge of life rooted in basic experience and in faith (Sanctification). But them it must be made clear that this depends on being made God’s friends by grace (Justification by Grace).
Proverbs 1:20-33
This book is a compilation of several Wisdom sayings, aphorisms traditionally ascribed to Solomon, but some of which came from Gentile scriptures (chapters 30-31) that received final editing in the post-exilic period (sixth century BC and later). Some of these sayings are indebted to other ancient near-Eastern cultures (especially Egypt). Wisdom (sometimes personified as female) in the Hebraic context was the work of sages, generally equated with the way of righteousness. It was practical knowledge of life rooted in basic experience and in faith.
This Proverb was traditionally attributed to Solomon. Wisdom [chokmoth] is here personified as a female prophet, raising her voice everywhere (vv. 20-21; also see 3:13-18; 4:5-9; 7:45; 9:1-18). Much like the preaching of the prophets, threats and laments are issued to those who have rejected these teachings (vv. 22-32). It is noted that Wisdom itself brings the knowledge of wisdom (v. 23). In that sense it is God-given. Concern for gaining knowledge [daoth], equated with the fear [yirah, literally “reverence”] of the Lord, is expressed (v. 29). Concern is also expressed about those who are simple [pethi] (v. 32). Assurance is given that those who listen to Wisdom will be secure (v. 33).
Application: Sermons on this text will proclaim the value and God-given character of Wisdom (Justification by Grace and Sanctification). The female character of Wisdom, implying such traits belong to God, might also be explored.
OR
Isaiah 50:4-9a
We have already noted that this book is actually the product of two or three distinct literary traditions. The first 39 chapters are the work of the historical prophet who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian empire. Chapters 40-66 emerged in a later period, around the time of the fall of Babylon (in 539 BC). Chapters 40-55 are attributed to an unknown prophet who lived in Babylon during the exile. And the final chapters are attributed to prophets who lived in Judah after the return to Judah from exile. Our lesson is taken from this second section (often called Deutero-Isaiah).
The lesson is from the Third Servant Song from the era of the Babylonian Captivity. The identity of the servant is much discussed. Many Old Testament scholars contend that the servant is the nation of Israel. Others claim, particularly in this song where the servant himself speaks, that he is an individual, perhaps a prophet like Moses or a figure for the Christ who is coming. Certainly much that the servant is said to endure in this text is suggestive of the Passion.
In this lesson the servant claims to have been taught by God, given the tongue of a teacher by Yahweh Elohim, so that he may sustain the weary, listen as those who are taught (v. 4). With ears opened by Yahweh Elohim the servant says he was not rebellious and did not turn back but gave his back to those who struck him and did not had from insults (vv. 5-6). Law-court terminology is explained in the discussion that follows. The servant testifies that the Lord God helps him, he has not been disgraced, and so sets his face like flint knowing that he shall not be put to shame since the one who justified [tsadaq] is near (vv. 7-8a). None can contend with the servant. He calls on the faithful to stand up together, daring adversaries to confront him. For Yahweh Elohim helps him, and so none can declare him guilty. All of them will wear out like a garment [beged] (vv. 8b-9).
Application: An interpretation of the text as a prophecy of Christ opens the way to sermons on his death (Atonement) and his work in justifying us. All we have and do compared to him is like a garment that wears out (Sin).
James 3:1-12
We continue to note that this book is probably a piece of Christian Wisdom literature with an epistolary greeting appended (1:1). Traditionally attributed to James the brother of Jesus (Galatians 1:19; Acts 15:13; 21:18), the Greek seems too good to have been his work. This lesson is an analysis of the power of words and the awesome responsibilities of the teacher, in the context of a discussion of true wisdom.
The writer emphasizes what a demanding job teaching is, since the tongue [glossa] though small can have a great impact, like a small bit guides a horse or a rudder directs a large ship. And all of us make mistakes in our teaching and speech (vv. 1-5). The tongue is said to be a fire that can stain the whole body and set on fire the cycles of nature. And yet though we can tame animals we cannot tame the tongue (vv. 6-8). (The reference to the “cycle of nature” may refer to the Pythagorean idea of the transmigration of souls. James is either borrowing from Greek philosophy here or simply indicating that words can upend the soul’s destiny.) The tongue can fulfill the sacred undertaking of humanity (praising God) or sink to the depths of cursing fellow humans in God’s image [homoiosin] (vv. 9-10). But that the tongue could be used to work such evil makes no sense, the author notes, as ridiculous as a fig tree yielding two different fruits, or as salt water also being fresh (vv. 11-12).
Application: Sermons on this text might reflect on the power of words and how they can be used by grace to the glory of God (Justification by Grace and Sanctification).
Mark 8:27-38
As is well known, this book is likely the oldest of the Synoptic Gospels. Some speculate that the original audience was the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4, 31), but it also could have been written for Palestinian Christians. This lesson is the story of Peter’s confession of faith and teachings about discipleship. This story and the teachings which follow appear in all the gospels, most fully in Matthew 16:13ff, where Peter receives special praise for his confession. Mark is less inclined to make the disciples look good.
Jesus and his disciples proceed to Caesarea Philippi, a town in the far north of Israel that is at the source of the Jordan River. On the way, Jesus asks them who people say He is (v. 27). Answers include John the Baptist, Elijah, one of the prophets. Peter alone confesses him to be the Messiah [christos]. In characteristic fashion [according to Mark], Jesus orders secrecy about his (vv. 28-30). Unlike the Matthean version (16:17-19), there are no references to the praise of Peter for his confession, nor to Jesus calling him the rock on which the church is to be built.
Jesus proceeds to offer the first of three predictions of his Passion and subsequent Resurrection. He refers to himself not as the anointed one, but as the Son of Man ([huios tou anthropou] perhaps a humble way of merely identifying himself as a man [as per ordinary Hebraic/Aramaic usage]. But on the contrary, he may have intended to use the phrase to connote, as Ezekiel did, a Spirit-filled watchman for Israel [2:1; 3:17, 24; 33:7]) (v. 31) or to suggest Daniel’s reference to the one who would be given everlasting dominion over all (7:13-14). Peter rebukes him, for such a Son of Man (widely perceived to be Messiah in first-century Judaism) would not suffer the rejection Jesus prophesied. Jesus in turn chides Peter for setting his mind on human things (regarding the Messiah’s ministry as most Jews did in the first century as a great military warrior) (vv. 32-33). Jesus chiding Peter is not present in the gospels of Luke and John.
With a larger audience, Jesus proceeds to teach that his followers must be those who deny themselves, take up their crosses, and follow him. Those who want to save their lives will lose them, and if done for Jesus’ sake in so doing they save [sozo, literally “keep sound”] their lives (vv. 34-35). There is no profit in gaining the world, he adds, if we forfeit our lives (v. 36). Those ashamed of him and his words in this sinful generation will find the Son of Man ashamed of them when he comes in the Father’s glory [doxa] (vv. 36-38).
Application: A sermon on this text readily concerns itself with the way of the Cross, our revulsion to it (Sin), and God’s use of it (Providence) in order to work good (Justification by Grace). A related theme is to examine the pleasures we experience from lives of self-sacrifice (Sanctification).
