Proper 27 | Ordinary Time 32, Cycle B (2015)
THEME OF THE DAY
Distributing our Lord’s treasures. This is a Sunday when the lessons press us to proclaim how God willingly and lovingly showers his gifts on us (Providence, Justification by Grace, Social Ethics, Sanctification).
Psalm 127
This Psalm is a Song of Ascents (Pilgrim Psalm), traditionally attributed to Solomon. Recall such Psalms are so named because the pilgrims to Jerusalem needed to ascend a mountain to get to the temple. The Psalm is a Wisdom Psalm about how a safe home and large family are gifts of the Lord.
Family [bayith, literally “house” or “household”] and city can only be maintained by God, it is declared (v. 1). There is no need to be anxious about the work that needs to be done since God gives sleep [shana, which closely resembles a Hebrew word for peace, shalom] to his beloved [yadid] (v. 2). Sons (many of them) are described as a gift of God leading to happiness [ashere] (vv. 3-5).
Application: A sermon on this text can celebrate how a happy family is one of God’s gifts and that in his presence none need to be anxious about life, for he gives us peace — noting how the Hebraic concept of Shalom includes not just a lack of conflict but a general social well-being (Providence, Justification by Grace, Social Ethics). This point can be made by noting how the reference in the text to the sleep God gives linguistically resembles the Hebraic term for peace.
OR
Psalm 146
This is a hymn praising God for his help. After uttering ritual cries of Hallelujah (Praise the Lord), vowing to do so all lifelong (vv. 1-2), the psalmist reminds us not to put our trust in anyone but God, for all human beings will lose their breath and return to the earth in death (vv. 3-4). Those whose help is in God are said to be happy [ashar, also connoting blessed] (v. 5). Over-against human inadequacy, God is said to be the one who made heaven and earth, the sea and all that is in it, who executes justice/judgment [mishpat] for the oppressed [ahaq], feeds the hungry, sets the prisoners free, loves the righteous [tsaddiq], and upholds orphans and widows (vv. 6-9). It is good to remind ourselves again 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 law. It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 370-371). We should also remember that God’s judgment in the Hebraic sense is a word of comfort, in the sense that it can cause positive outcomes and comfort in knowing that God’s just actions against the faithful have an end in sight (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 343, 358-359).
Application: This Psalm might provide several homiletical possibilities. We might reflect on the shortness of life, that only God deserves our trust (Sin and Sanctification). It also provides an occasion to explain the concept of righteousness, how we are worthy of God because he puts us in right relationship with him (Justification by Grace). More in line with the Theme of the Day, we could explore with parishioners how God’s judgment is on behalf of justice, how he is on the side of the poor and those in need, and God wants his treasures distributed to them (Social Ethics and Providence).
Ruth 3:1-5; 4:13-17
We note again that this book is a short story set in the period of the Judges (1:1), underscoring the loyalty and fidelity that binds families together. The date of composition is uncertain. A date prior to the Babylonian Captivity in the sixth century BC indicates its purpose may be to establish David’s ancestry. A post-exilic date might indicate the author’s efforts to counter the books of Ezra and Nehemiah which considered intermarriage wrong.
The lesson begins with Naomi’s instructions to Ruth about finding a husband (3:1). For indications that next-of-kin had obligations to protect female members of the extended family, even to marry the wife of a deceased brother, see Leviticus 25:25 and Deuteronomy 25:5-6. Naomi points out a kinsman, Boaz, who was threshing barley (3:2). Ruth is instructed to put on her best clothes and after he has finished eating and drinking and laid down to uncover his feet (margeloth, literally place of his feet; this could refer to uncovering genitalia) and then to take instructions from him on how to proceed (3:3-4). Ruth indicates that she would follow Naomi’s instructions (3:5). The story continues with Boaz taking Ruth as his wife and her bearing a son. He was named Obed, the grandfather of David (4:13-17).
Application: This lesson affords opportunity to proclaim the surprising ways in which God showers his love on people, even by means which seem ordinary or contrary to his will (Providence and Justification by Grace). Special attention might be given to how such an insight can enhance our appreciation of the mysterious, sacred character of daily life (Sanctification).
OR
1 Kings 17:8-16
This book and 2 Kings were originally one book, providing an account of Israel’s history from the death of David through Jehoiachim’s release form a Babylonian prison. There is speculation that these texts are the product of the Deuteronomistic reform of Josiah, but later revised after the Exile in 587 BC. This book recounts the history from the end of David’s kingship (ca. 961 BC) through the reigns of Jehoshaphat in Judah (873-849 BC) and Ahaziah in Israel (850-849 BC). This lesson is the story of one of the prophet Elijah’s miracles.
The word [dabar] of Yahweh came to Elijah instructing him to go to Zarephath , a town on the Phoenician coast which was territory beyond King Ahab’s control. Elijah is to live there, and a widow in the town had been commanded to feed the prophet (vv. 8-9). The region was the heartland of the Baal cult, and so this demonstrates that Yahweh has power outside Israel. Elijah undertakes this journey and finds a widow gathering sticks. He asks that she bring him water in a vessel. He also asked for a morsel of bread (vv. 10-11). The widow says, as the Lord is the prophet’s God, she has nothing baked, only a handful of meal in a jar and a little oil in a jug. She claims to be gathering sticks in order to go home and prepare what she has for her son in order that they might eat and die (v. 12). Elijah reassures her, tells her to do what she said, but first to make a little cake of it and bring it to him and afterward make something for herself and her son (v. 13). For Yahweh the God of Israel says that the jar of meal will not be emptied and the jug of oil will not fail until the Lord sends rain. She went and did as Elijah said, so that she, the prophet, and her household ate for many days (vv. 14-15). The jar of meal and jug of oil were not emptied, as per the word of Yahweh that he spoke by Elijah (v. 16).
Application: This text makes clear that the Lord can take the smallest of resources and use them to distribute the richest gifts (Providence, Justification by Grace, Social Ethics).
Hebrews 9:24-28
We continue again to examine anonymous treatise which, given its argument for the superiority of Christ’s sacrifice to those of Levitical priests, was likely written prior to the destruction of the Jerusalem Temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. Modern scholars are inclined to regard the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23). They had endured persecution (10:32-36).
This lesson is a continuation of the previous Sunday’s Second Lesson expositing Christ as high priest, particularly the characteristics of his sacrifice. It is first noted that Christ’s sacrifice was not in a sanctuary like the temple made by human hands. He is said to have entered heaven [ouranos] to appear before God himself on our behalf (v. 24). He does not need to perform yearly sacrifices with someone else’s blood like the priests do, since he has appeared once for all at the end of the age to remove [athetasin, put away] sin [hamartia] by the sacrifice [thusia, connoting a slaughtered animal] of himself (vv. 25-26). Just as humans die only once and after that they are judged (v. 27), so Christ is said to have been offered [prosphero] once to bear the sins of many and will appear a second time to save those eagerly awaiting/expecting [ekekomai] him for salvation [soteria] (v. 28).
Application: The text affords opportunities to clarify the Atonement, with special attention to the certainty of salvation we have as a result of the fact that Christ’s Atoning Work has accomplished all that will ever be needed (Justification by Grace).
Mark 12:38-44
Mark is likely the oldest of the Synoptic Gospels. It may even have been the source of other gospels (especially of Matthew and Luke). It was probably written prior to the fall of Jerusalem in 70 AD. Although an anonymous work, the tradition of ascribing authorship to John Mark is largely accepted, but his identity is not always clear — whether this is the John Mark referred to as an associate of Paul (Acts 12:12, 25; 15:37; Colossians 4:10) or as Peter’s scribe (1 Peter 5:13). There is an extra-biblical source (Eusebius of Caesarea, in Nicene and Post-Nicene Fathers, 2/1: 115-116) who designates Mark as the apostle to Africa. 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.
In this lesson we are exposed to various teachings of Jesus offered while he was in Jerusalem during the last week of his life. The only full parallel to these reflections is found in Luke (11:46ff). Jesus begins in this text by issuing warnings about the scribes who in pride (liking to walk about in robes) call attention to themselves and take the best seats at public events or places of honor at banquets (vv. 38-39). They are said to say long prayers and take advantage of widows [chera] (v. 40). Castigation of those exploiting economically disadvantaged widows is an Old Testament theme (Psalms 94:1-7; Isaiah 10:1-2; Zechariah 7:10). Mark’s version of Jesus is less condemning of specific instances of the hypocrisy of Jewish leaders than the parallel account in Matthew (23:1-15).
It is next reported that Jesus sat down opposite the treasury (gadzofulakiou, either a receptacle for offerings in the temple or a temple chamber near its women’s court) (v. 41a). Many wealthy people made large donations (v. 41b). Jesus in turn praises a poor widow’s [chera] small financial gift, as she gave all that she had (vv. 42-44). Only Luke (21:1-47) tells a similar version of this story.
Application: This lesson invites preachers to proclaim a word of generosity (stewardship of money and talents — Sanctification) to aid the poor (Social Ethics), and also to highlight that even small gifts count. Jesus’ critique of ostentatious pride is a reminder that all of these agendas must be accomplished not by us but only by God (Justification by Grace).
