Proper 24 / Pentecost 19 / Ordinary Time 29, Cycle A
THEME OF THE DAY
Making sure God is correctly known and gets the credit he deserves. The themes of this Sunday are centered on God (his transcendence and sovereignty [Providence]) with an awareness of how he uses his power to save and/or protect us (Justification by Grace and Social Ethics).
Psalm 99
This is a hymn celebrating God’s kingship, one of the so-called Enthronement Psalms. All peoples are to tremble at God’s enthronement on the cherubim [kerubim]. This likely refers to the Lord’s invisible abode on the cherubims (carvings of winged-like creatures) on the Ark of the Covenant. This is clear testimony to his exaltation over all peoples (vv. 1-3). He is said to be a lover of justice, who has established fairness [mesharim, properly translated "uprightness"] and justice [mishpat, also translated "judgment" ] (v. 4). (It is good to remind ourselves again that that Hebrew term mishpat may connote a sense of comfort to the faithful, not just the threat of punishment. This would link with the subsequent testimony to the Lord’s forgiving nature, and the fact that Yahweh is said to seek fairness in Jacob [in Israel] might suggest the validity of understanding his judgments as pertaining to social interactions [justice].) The Lord’s holiness [qadosh] and faithfulness to his people are next extolled, as his prophets, communication with them, forgiveness [nasa, to "lift up or lift away"], and punishment of wrongdoings are remembered (vv. 5-8). The Lord is said to be a forgiving God. Finally the praise of God is exhorted (v. 9).
Application: A sermon on this text provides an occasion to make clear that God’s kingly rule includes compassion/love (Justification by Grace) and may include a Social Ethical dimension (concern with justice). Both of these themes include attention to the doctrine of Providence.
OR
Psalm 96:1-9 (10-13)
This is another Enthronement Psalm celebrating God’s kingship while speaking of him as Yahweh. Along with psalms 47, 93, 95, 97-99, this may be an enthronement psalm originally used on a festival occasion when God was declared to be a king. Much of the psalm reflects the Hebraic poetic style of parallelism (in which rather than rhyming lines, successive lines of the poem repeat the same idea in different words, the succeeding line intensifying the previous one). This song is said to be a new one, sung by all the earth and so by all nations (v. 1). After exhortations to praise God (vv. 2-3), the Lord is extolled as a powerful Creator above all the gods, who are but idols [elil] (vv. 4-6). We are called to ascribe all the glory [kabod, also translated "honor"] due God (vv. 7-8). All the nations and the universe join this praise (vv. 7-13). Yahweh is said to come to judge the world with righteousness [tsedq] and truth/steadfastness [emeth] (v. 13). Although in its original Hebraic context this could connote legal, judgmental actions on the Lord’s part or a legalism, most Old Testament scholars note that this attribute of God 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) in a manner not unlike Paul teaches happens to Christians in Christ (Romans 3:21-26). This point along with the reference in verse 13 to the Lord coming and the reference in verse 1 to singing a “new song” could also be interpreted as pointing to Christ.
Application: Sermons on this text might generally focus on God’s righteousness as explained above (Justification by Grace) and/or on how this warrants praise from all the nations. Or we might more specifically stress how this is a new song which only happens in Christ (Christology and Atonement).
Exodus 33:12-23
Again we read from the book of liberation of the Israelites from Egyptian bondage. It is good to be reminded that the book is a compilation of three distinct oral traditions. The lesson is a report of Moses’ intercession and preparation for a renewal of the Lord’s covenant with Israel as they prepare to leave Mount Sinai to journey to the Promised Land. It is likely the work of the ninth/tenth-century BC oral tradition called J for its use of the name Jahweh/Yahweh when speaking of God.
The lesson begins with Moses asking Yahweh regarding whom he would send with him to the Promised Land. Moses expresses satisfaction in having found favor in God’s sight [ayin, literally "eye"] (v. 12). Moses asks to know the Lord’s way so he might know him and find favor in his sight. Moses would have Yahweh know that Israel is his people (v. 13). The Lord promises his presence [panim, also translated as "face"] and pledges to give Moses rest (v. 14). This may refer to the promise of Yahweh’s presence in the Ark of the Covenant.
Moses adds that if Yahweh were not to go with the people it would be better to allow them to remain at Mount Sinai, for then the people would not know that Moses had found favor with the Lord. It is this favor [chen, or grace] that makes Israel distinct (vv. 15-16). Yahweh consents to do all that Moses has requested, for he has found favor in the Lord’s sight (v. 17). Moses requests that the Lord would show him his glory. Yahweh consents, making his goodness [tub] pass before Moses, even proclaiming his name Yahweh (tantamount to knowing the character and identity of God) and promising to be gracious and to show mercy on those to whom he will show mercy (vv. 18-19). However, Yahweh adds, it will not be possible for Moses to see his face [panim], for no one can see his face and live (v. 20). But Yahweh says that there is a place near him and Moses is to stand there on a rock while Yahweh passes by, and he would cover Moses as he passes by, so Moses only sees the Lord’s back and not his face (vv. 21-23).
Application: This lesson offers an opportunity to proclaim Lord’s transcendence, but that he cannot be known apart from a mediator (Christ and Christology) as the good and merciful God that he is (Justification by Grace).
OR
Isaiah 45:1-7
The 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 the later period immediately before the fall of Babylon (in 539 BC). A hypothesized third section (chapters 56-66) may have been written by Second Isaiah (author of the chapters from 40 on) or by one of his disciples in view of close stylistic similarities to chapters 40-55. But the last eleven chapters begin at the conclusion of the Babylonian captivity and are likely written after the restoration of the exiled in Judah, expressing some disappointment about what has transpired since the exiles’ return. Our lesson emerges in the period while the exiles were still in Babylon. It is part of the prophetic charge to Cyrus, the sixth-century BC Persian emperor who would conquer Babylon and set the captives free. He is the only non-Israelite referred in the Old Testament as Messiah.
Yahweh says to his anointed [mashiach, or Messiah] Cyrus to subdue nations before him and strip kings of their robes, and the gates will not be closed (v. 1). Yahweh promises to go before Cyrus, leveling the mountains, breaking the doors and bronze, cutting through bars of iron (v. 2). He will receive the treasures of darkness and riches hidden in secret places, so that he might know it is Yahweh who calls [qara] him (v. 3). He has been called for the sake of Jacob and Israel the chosen of Yahweh. Cyrus is called by his name (v. 4). Yahweh proclaims that there is no other god besides him, and Cyrus is called that all may know that Yahweh is Lord (vv. 5-6). He forms light [or] and creates darkness [chosek], making peace [shalom] and creating evil [ra] (v. 7). We should be reminded that for the ancient Hebrews, peace was not merely the absence of conflict but designates a state in which things were balanced out, where the claims of a society are satisfied, for justice governs (Gerhard Von Rad, Old Testament Theology, Vol. 1, p. 372).
Application: The Complementary First Lesson also testifies to a transcendent God who works both good and evil, who can even use an unbeliever to achieve his good aims (Providence). God’s role in making peace has Social Ethical implications (see above), which might be explained in a sermon. Identifying Cyrus the unbeliever with the Messiah opens the way to explaining the concept of the cosmic Christ (his presence in all of God’s works) in a sermon.
1 Thessalonians 1:1-10
The book is likely an authentic letter by Paul, written in the early 50s to a church of mostly Gentiles in a Greek city threatened by social pressures and some persecution to return to the values of secular culture. The lesson is basically Paul’s salutation and thanksgiving. Paul is joined by Silvanus (Silas) and Timothy in addressing the Thessalonians, offering grace and peace (conventional Greek and Hebrew greetings) in the Father and Christ (v. 1). Thanks are given for the Thessalonians and they are mentioned in their prayers, constantly remembering before the Father their work of faith and labor of love and steadfastness of hope (vv. 2-3). He claims that the beloved Thessalonians have been loved by God, elect [ekloge], for the gospel came to them not in word only but also in the power [dunamis] of the Holy Spirit. (Israel’s privileges have been transferred to the church.) They know the kind of people Paul and his colleagues have proven to be (vv. 4-5). The Thessalonians are reported to have become imitators [mimetai] of Paul and the Lord, for in spite of persecution they received the word with joy inspired by the Holy Spirit (v. 6; Acts 17:5-9 refers to the persecution of the first Thessalonian Christians). Thus they have become an example to all the believers in Macedonia and Achaia [the rest of Greece] (v. 7). The word of the Lord is said to have sounded forth not just in these regions but in every place that the faith of the Thessalonians is known (v. 8). People in these regions report the excellent welcome Paul and his disciples had among them and how they turned from idols to serve God and wait for his Son to return from heaven — the one risen by God from the dead to rescue us from the coming wrath of God (vv. 9-10). This reference to Christ’s imminent return is a theme that appears elsewhere in the epistle (4:13ff).
Application: The text opens the way for sermons aiming to help parishioners realize that any good they do is a work of God’s grace. Sanctification (construed in terms of the spontaneity of good works) should be the focus. But in making this point, Justification by Grace, the Holy Spirit, and Predestination must also receive attention. Realized Eschatology might be introduced in order to communicate the urgency of the moment, for with a sense of Christ’s imminent presence good works will more likely flow spontaneously.
Matthew 22:15-22
We read again from the most Jewish-oriented of the gospels, an anonymous work based on oral traditions about Jesus (though traditionally attributed to Matthew, one of Jesus’ disciples [9:9]). The lesson concerns Jesus’ response to whether taxes should be paid to Caesar. The text has close parallels in Mark (12:13-17) and Luke (20:20-36). The Pharisees try to entrap Jesus, and so they send their disciples and some Herodians (supporters of Herod) to Jesus to question him about whether it is lawful to pay taxes to the emperor. Jesus is said by them to be a sincere teacher seeking the way of God and not regarding people with partiality (vv. 15-17). The aim of this question was either to discredit Jesus in the eyes of nationalistic parties if he advocated paying taxes or to sow seeds for suspicions of his disloyalty to the Roman empire should he advocate not paying them. Aware of the illicit aims of those posing this question, Jesus calls them hypocrites and asks why they put him to the test (v. 18). Taking a coin he asks whose head is on it, and the critics respond it is the emperor (vv. 19-21a). Jesus then claims to give to the emperor the things that are the emperor’s and to God the things that are God’s (v. 21b). When his critics hear this they are amazed and leave him (v. 22).
Application: This lesson opens the way to sermons that can help parishioners appreciate that the separation of church and state can be good for the practice of the Christian life (Sanctification) and also contribute to the health of our political life, as we recognize that the political realm is not of no interest to our Lord, for he took a political position (the need to pay taxes) in this political dialogue (Social Ethics).
