Proper 23 | Ordinary Time 28 | Pentecost 21, Cycle C (2016)

THEME OF THE DAY
Live Courageously Against the Grain of the World. Another week for proclaiming that no matter the circumstances (Sin), God prevails (Providence, Justification By Grace).

Psalm 66:1-12
As noted several times previously, 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 (using the word Elohim for God) liturgy of praise and thanksgiving. The earth [erets] is directed to make a joyful noise to God, singing to the glory [kabad, honor] of His Name (vv.1-2). We are to celebrate His awesome deeds making His enemies cringe (v.3). All the earth worship God (v.4). Following this verse and elsewhere in the Psalm a musical interlude (designated by Selah) is prescribed.

We are to come and see what God has done, His awesome deeds (v.5). A reference is made to crossing the Red Sea in the Exodus and crossing of the Jordan into Canaan, as these bodies of water became dry land (Joshua 3:14-17) (v.6). God is said to rule by His might forever; the rebellious ought not exalt themselves (v.7). We are to let the sound of our praise of God be heard. He has kept us among the living (vv.8-9). God has tested [tsaraph, try/purify] the people, yet bringing them out to a spacious wealthy place [revayah] (vv.10-12).

Application: Sermons on this Psalm will celebrate the God’s awesome deeds, noting that He tests us to purify us (Providence, Sanctification).

Or

Psalm 111 
This is an acrostic Hymn of Praise (beginning in each line with a successive letter of the Hebraic alphabet). This praise is offered for His great deeds (esp. fidelity to the Covenant, vv.5,9). Yahweh, it is said, will receive thanks/praise [yadah] with the Psalmist’s whole heart [iebab] (v.1). His works [poal] are great, studied by all who delight [chephets] in them (v.2). His work is full of honor and majesty [hadar], His righteousness [tsedaqah] endures forever (v.3). The Lord’s graciousness [channun], faithfulness, and justice [reenamnin mishpat, sure judgment] are noted (vv.4,7). This seems to be an ancient confession of faith (Exodus 34:6). He provides food for those who fear Him and is ever mindful of His Covenant [berith] (v.5). His works are said to be faithful and just [mishpat, judgment], trustworthy [emeth, truth] (vv.6-8). The heritage of the nations God has given His people refers to Canaan which was occupied by several nations when Israel conquered it. Yahweh is proclaimed as having sent redemption [peduth, separation] to His people, commanding His covenant forever; we are reminded that His Name is holy and awesome (v.9). The fear [reenamnin mishpat, sure judgment] of the Lord is said to be the beginning of Wisdom [chokmah] (v.10). See Proverbs 1:7. The conclusion and use of an acrostic style suggests that the Psalm may have been composed for instructional purposes.

We should keep in mind that God’s righteousness is not in any way punitive, but more about relationship. Indeed, 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 (Gerhard von Rad, Old Testament Theology, Vol. 1, pp.373, 376ff.). Likewise we remind ourselves that God’s judgment in the Hebraic sense is a Word of comfort, in the sense that it can cause positive outcomes and provide comfort, knowing that God’s just acts have an end in sight (Ibid., pp.343,358-359).

Application: Sermons on this Psalm will joyfully proclaim that God does great things. We might elaborate on the themes of righteousness and judgment to proclaim His faithfulness to His Promises and the fact that when things get bad God’s good/judgment will prevail (Providence).  Redemption/Salvation as separation (Justification By Grace and Sanctification) might also be proclaimed.

Jeremiah 29:1,4-7
We are reminded that this Book is a collection of prophecies of a late seventh or early sixth century BC Prophet of Judah from the reigns of Josiah through the era of The Babylonian Captivity. He dictated these prophecies to his aide Baruch. Some of the Prophet’s criticism of the house of David and The Temple may relate to his having as an ancestor of one of David’s high priests, Abiathar, who lost control of the Temple and was finally banished (I Kings 2:26-27). Three sources of the Book have been identified; (1) An authentic poetic strand; (2) Biographic prose; and (3) Deuteronomic redaction (see description of D in the Complementary Version of the First Lesson below). The interplay of these strands suggests that the final editors see Jeremiah’s prophecies as relevant in a new context.

This Lesson includes parts of a letter written by Jeremiah from Jerusalem to Exiles in Babylon.  First is an introduction to the letter which follows (v.1). It was sent after the royal house of Judah had departed from Jerusalem (v.2). It was designed to address those prophets claiming that an early return would be forthcoming and so the people should rebel (vv.8-9,21). The letter cites Yahweh’s directive to build houses in Babylon, live in them, and to farm (v.5). The people should also raise families and aim to increase the Exiles’ population (v.6). Indeed the Exiles are charged to care about the welfare [bislowmah] of Babylon, even praying to Yahweh on its behalf (v.7).

Application: This is a Lesson for proclaiming the joy of life lived as a resident alien among the things of the world, a reality which is the status of Christians (Justification By Grace and Sanctification).

Or

2 Kings 5:1-3,7-15c
We are reminded again that this Book and 1 Kings were originally one Book, providing an account of Israel’s history form the death of David through Jehoiachim’s release from a Babylonian prison. There is some speculation that these texts are the product of the Deuteronomistic Reform of Josiah in the seventh century BC, but later revised after the Babylonian Exile in 587 BC. 2 Kings recounts the history from the reign of Ahaziah (850-849 BC) to the Assyrian destruction of Samaria (721 BC), as well as the story of Judah from the fall of Israel through the destruction of Jerusalem, ending with the elevation of King Jehoichim in Exile (chs.18-25). Not surprisingly, the Book largely follows Deuteronimistic themes regarding loyalty to Yahweh alone and a criticism of all the kings of the Northern Kingdom for sanctioning the worship of God in sanctuaries outside Jerusalem. Yet the promise of the eternality of the Davidic covenant is said to remain secure. Throughout the Book, Prophets (esp. Elijah, Elisha, Jonah, and Isaiah) rise up to proclaim God’s Will.

This Lesson is a report of the healing from leprosy of Naaman, who was a much-respected commander of the army of the king of Aram (located in modern Syria). References to leprosy [tsaraath] here and elsewhere in Biblical literature designate a number of skin diseases, none of which seems identical with modern leprosy (Hansen’s Disease). On one of the raids the Arameans had taken captive a girl from Israel, and she served Naaman’s wife. The girl told his wife that if Naaman were with a prophet from Samaria he could be healed (vv.2-3). Naaman informs his king, and the king of Aram sends Naaman with a letter and an exorbitant gift to the king of Israel (750 pounds of silver and 150 pounds of gold) (vv.4-5). When Israel’s king received the letter, he tears his clothes in anguish, fearful that a failure to provide such a healing might promote an invasion of Israel by a stronger power (v.7). When Elisha heard this he sent a message to the king, telling the king to send Naaman to him so that he may see that Elisha is a true Prophet (v.8). Naaman arrives at Elisha’s house and is told by a messenger from Elisha to wash seven times in the Jordan River (vv.9-10). Seven, a number associated with completeness, is of course also the number associated with rituals for the Hebrew mind. This angers Naaman, feeling Elisha should have met him and invoked the Name [shem, renown] of his God to cure the leprosy (v.11). He sees no reason why he could not have bathed in the waters in Syria (v.12). Servants approach him, addressing him as father [ab, a term usually employed by disciple addressing his master], noting that if Elisha had commanded something difficult to be healed, would not Naaman have done so (v.13). In response, Naaman complies with the directive and is healed (v.14).

Application: This version of the First Lesson should give rise to sermons proclaiming the universal significance of God’s saving work (that it is for everyone), and this might lead to discussions of the significance of the implications of this for going against the grain of the world and its agenda of favoring those like us and our friends (Justification By Grace and Sanctification).

2 Timothy 2:8-15
We remind ourselves again that along with 1 Timothy through Titus, this is one of Pastoral Letters, concerned with leadership offices and pastoral oversight. This Epistle differs from the other Pastorals in being the most personal of them, directed specifically to Timothy, a young convert and companion to Paul in his travels (Acts 16:1; Romans 16:21; 1 Corinthians 4:17). As such it has the best claim of all the Pastoral Epistles for being an authentic work of Paul. The Letter’s purpose is to provide advice from a veteran missionary to a younger colleague responsible for a group of churches and for preserving them from dissidents within.

The author (as Paul) urges that we remember Christ was raised from the dead. It is for this that he suffers hardship and has been jailed. But the Word of God is not chained/bound (vv.8-9). He claims that he will endure [hipomeno] everything for the sake of the elect [bachir] so that they may obtain the salvation [soteria, soundness] in Christ (v.10). He cites fragments of  a hymn. If we have died with Christ we will live with Him, if we endure we will reign [basileuo] with Him, if we deny Him He will deny us, but if we are faithless He remains faithful (vv.11-13). Timothy is urged to remind the flock of this, warning them to avoid wrangling over works (v.14). Instead he should present himself to God as one He approves/tested [dokimos]. A worker with no need to be ashamed, rightly explaining the Word of truth (v.15). The task of preaching demands work and discipline.

Application: The text involves sermons on Predestination and Sanctification (Christian life).

Luke 17:11-19
Once more we are 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, unique to Luke, is the story of the cleansing of the ten lepers. The message seems to be that faith is needed in order to prepare us for the Son and Man and His journey to Jerusalem.

On the way to Jerusalem Jesus is reported to go through the region between Samaria and Galilee (v.11). Entering a village, ten lepers approach Him, calling out for mercy (vv.12-13). Jesus responds by having them show themselves to the priests, and as they went they were made clean [katharizo] (v.14; Leviticus 12:2-3). When one saw he was healed he returned praising God. Praising God rather than Jesus is as typical Lukan theme (5:26). He prostrated himself at Jesus’ feet. The leper was Samaritan (vv.15-16). Jesus asks about the other nine, noting that only the foreigner had returned to give thanks (v.18). He says to the cleansed leper that he should go, for his faith [pistis]had healed him (v.19). Healing and salvation are often the same word for Luke [sesole]. Breaking social barriers as in this text (healing a Samaritan) is true of salvation as well as of healing.

Application: This is a Lesson for proclaiming the Good News that even a weak faith does not cancel God’s love for us (Justification By Grace) and leads us to a life of praise and gratitude by which alone are we really to appreciate God’s saving work (Sanctification). That a Samaritan would thank a Hebrew indicates how faith goes against the expectations of the world.