Proper 26 / Pentecost 21 / Ordinary Time 31, Cycle A
THEME OF THE DAY
The marvelous things God’s word does. The texts permit us to focus on what God does (Providence and Justification by Grace) and how that changes us and our world (Sanctification and Social Ethics). Some of these themes permit attention to the celebration of All Saints Day commemorated just the previous day.
Psalm 107:1-7
This psalm is a group thanksgiving for pilgrims who have come to Jerusalem for a festival. God is first praised for his love (v. 1). The redeemed [gaal] of the Lord should concur, for they were gathered from north, south, east, and west (vv. 2-3). Reference is made here to the Babylonian exiles. Then groups of verses follow offering thanks for deliverance from various dangers. Verses 4-9 are thanks for deliverance for those who traveled across the desert. In their hunger and thirst (v. 5), those traveling in the desert cried out to Yahweh, and he delivered [natsal] them (v. 6).
Application: With this song, preachers have occasion to examine ways in which we are endangered (Sin) as well as tragedies of hunger locally and nationwide (Social Ethics), along with the proclamation of God’s love (Justification by Grace) and Atonement (the Classic View, whereby Christ and God defeat the forces of evil).
OR
Psalm 43
This is a prayer in which the psalmist petitions that by being healed from a disease he might be vindicated as righteous, that is, in right relationship with God. First the psalmist pleads for vindication and deliverance from ungodly and unjust people (v. 1). God is the one in whom the psalmist can take refuge. He asks why he must walk about mournfully because of oppression (v. 2). God is petitioned to send out his light and truth [emeth, also translated "steadfastness"] that they may lead to God’s presence (the “holy hill” referred to in the text is probably the temple in Jerusalem that was set on the hill called Mount Zion), where we can joyfully praise him (vv. 3-4). The psalmist wonders why his soul [nephesh, more properly breath or life-force, not the Greek conception] is cast down. He would hope in God and praise him (v. 5).
Application: This text is an opportunity to preach on how God delivers us (Classic View of the Atonement and its affirmation of God’s conquest of evil), his providential care, and the strength it provides to follow him, as well as the joyful praise that follows these insights.
Joshua 3:7-17
This book is part of the Deuteronomistic strand that gave rise not just to Deuteronomy but also the histories in 1 and 2 Samuel as well as 1 and 2 Kings. The strand emerged in the seventh century BC during the reign of the religious reformer King Josiah of Judah. This book tells the story of Joshua’s leadership of Israel. There is a tension in the book between an apparently unified assault against Gentile inhabitants of the land, which succeeded under Joshua (11:23; 18:1), and the more piecemeal victory by the various tribes as represented in the book of Judges. This may be deemed eschatologically as a proclamation of what is to come if the Hebrews remain obedient (22:1-4).
The text is the story of the Hebrews’ crossing of the Jordan River under Joshua’s leadership. First Yahweh is reported to tell Joshua of his plan to exalt the prophet in the sight of Israel so that they might know him as their leader. Joshua is ordered to command the priests bearing the Ark of the Covenant to come to the edge of the Jordan (vv. 7-8). Joshua tells the people that by these actions they will know that God is living and will drive out the Gentiles in the region (vv. 9-10). He prophesies that when the Ark of the Covenant is brought into the waters of the Jordan, the river will divide. In fact that transpires (vv. 11-17). The waters flowed as far as Adam (eighteen miles north of Jericho) and Zarethan, a city further north.
Application: Sermons on this text can proclaim that God never compromises his promises and is consistent in his loving aims for us. (Note parallels between the events reported in the Jordan River and Moses’ leading the people across the Red Sea in the Exodus.) Providence and Justification by Grace are emphasized.
OR
Micah 3:5-12
The superscription of this book (1:1) indicates that the prophet worked during the reign of three eighth-century BC Judaic kings. But in fact he probably only worked in the last quarter of the eighth century BC during the reigns of Ahaz and Hezekiah. And it is also possible that only the first three chapters are actually the work of the prophet for whom the book is named. A younger contemporary of Isaiah who came from an aristocratic background, Micah was a member of the laboring class in a rural area. He did not espouse the Davidic tradition and its belief in the inviolability of Jerusalem. He was primarily concerned with ethical issues, prophesying that the sins of Judah had led to punishment with Assyria acting as God’s instrument. Like Amos who lived earlier, Micah inveighs against social and economic injustices. But there is a word of forgiveness and the restoration of the temple in the book.
In this lesson, wicked prophets and rulers are denounced. Yahweh criticizes prophets who lead the people astray by crying peace when they have something to eat but declare war against those who feed them (v. 5). The sun will go down on these prophets, and they will be disgraced (vv. 6-7). Micah, by contrast, claims to be filled with power, the Spirit of Yahweh, and with justice [mishpat, literally "judgment] to declare Israel’s transgression (v. 8). (It is good to remind ourselves again that that Hebrew term mishpat may connote a sense of comfort to the faithful, as per Psalm 72:2; 76:9, not just the threat of punishment.) Rulers who abhor justice/judgment [mishpat] are to hear, for they build Zion with blood (vv. 9-10).
Application: This condemnation of religious and political leaders can be linked to the Gospel Lesson, proclaiming both judgment (Sin and Social Ethics) and forgiveness (Justification by Grace). The comfort offered by God’s judgment is the source of this good and comforting news.
1 Thessalonians 2:9-13
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. Responding to criticisms that he had practiced heresy, immortality, trickery, and greed, the lesson is a continuation of Paul’s description of his life and work in Thessalonica. He notes how he worked day and night (on his trade [Acts 18:8]) among the people so as not to burden them (v. 9). They are witnesses to how blameless his conduct was (v. 10). He claims to have dealt with the Thessalonians like a father [pater] with his children, urging them to lead lives worthy of God who calls them into his kingdom (vv. 11-12). Paul notes that he constantly gives thanks to God that in receiving God’s word the people accepted it not as human works but as his word [logos], which is at work in them (v. 13).
Application: At least two possible sermon directions are suggested. The focus could be on the nature of the word of God; it is more than just information about God but God’s actual presence to us, changing people’s lives (Justification by Grace and Sanctification). Or the focus could be on the character of ministry and leadership (Sanctification), as like a father to the flock.
Matthew 23:1-12
We have previously noted that this gospel is an anonymous work based on oral traditions about Jesus (though traditionally attributed to Matthew, one of Jesus’ disciples [9:9]). It may well have been written in the last third of the first century in Antioch, for its Bishop Ignatius seems to quote it as early as 110 AD. That it is written in Greek seems to rule out the disciple as its author. This lesson reports Jesus proclaiming woe to the scribes and Pharisees. Much of the lesson is unique to this gospel, partly because of its anti-Pharisaic orientation no doubt a function of its being addressed to Jewish Christians no longer in full communion with Judaism (21:25; 23:39).
The lesson begins with Jesus telling the crowds and his disciples that they should realize the scribes and Pharisees sit on Moses’ seat and so his followers should do whatever these teachers of the law teach. But Jesus advises the faithful not to live as the scribes and Pharisees do for they do not practice what they teach (vv. 1-3). It seems that the scribes and Pharisees place heavy burdens on people without helping them (v. 4). They do their deeds to be seen by others. Reference is made to the broad phylacteries [phulak] and fringes they wear (v. 5). Phylacteries were leather boxes worn on the left and forehead; they contained strips of parchment bearing the text of Exodus 13:9, 16 and Deuteronomy 6:4-9; 11:18-20. To have them be broad would be to announce one’s superior faithfulness to the Torah. Likewise, fringes were blue twisted threads at the four corners of male garments functioning as reminders to obey God’s commandments.
The Pharisees and scribes are said to seek places of honor at banquets and in the synagogues and also to be greeted with respect in the marketplaces and to be called rabbis (vv. 6-7). Jesus in turn tells his followers not to accept the title rabbi, for they are but students of his, the one teacher. Nor are they to call others father, for their one Father is in heaven (vv. 8-9). Likewise they should not accept the title “instructor” [kathegetes, or "leader], for they have the Messiah, the one true instructor/leader (v. 10). The greatest among them will be their servant [diakonos] (v. 11). (We observe here one of the biblical roots for the office of deacon.) All who exalt themselves will be humbled, and those who humble [tapeinoo] themselves will be exalted [hupsoo] (v. 12).
Application: This text also affords opportunity to condemn our sinful pride and belief that we are faithful people (Sin), but to assure us that in humble faith and service God makes us great (Justification by Grace and Sanctification).
