The Deliverance of God's Promise
Commentary
All the lessons proclaim collectively God’s promise on which he always delivers. But the texts also remind us what our response looks like.
Genesis 18:1-15 (21:1-7)
In the First Lesson from the Bible’s book of origins (the reason why we name it Genesis), the product of four distinct oral strands, we read the story of the Lord’s visit to Abraham and Sarah. Given the account’s use of Yahweh as designation for God it is likely that this account is the product of the J strand, the oldest of the four oral traditions.
Yahweh had previously established the covenant with Abraham and Sarah (ch.15,17). The account begins with a description of the oriental hospitality and courtesy which typified the ancient world. Abraham sees three men by the Oaks of Mamre, a sacred place north of the Hebron Valley. Seeing them he ran from his tent, bowed before them, and asks to show hospitality (18:1-3). Abraham offers them water, bread, rest, and choice flour for cakes (18:4-6). Milk is also offered (18:7-8). The plurality of visitors may represent three angels, but since they subsequently become one (v.10), a Trinitarian appearance of God is not an outlandish interpretation.
The guests ask for Sarah (18:9). But just one of them claims that he will return in due season and that Sarah would have a son (Ishmael had already been born [16:1-16]) (18:10). It is reported that Abraham and Sarah were both old, and Sarah had passed menopause. She is reported to have laughed at the prospect of bearing a child (18:11-12). The narrative next identifies one of the visitors as Yahweh who challenges her laughter, for nothing is too wonderful for God to do. In fear, Sarah denies her laughter, but God calls her on it (18:13-15). The pastor may also consider the first seven verses of Chapter 21 in which Sarah bears a child, Isaac, and Sarah then claims that God has brought laughter to her.
The sermon might begin simply by recounting the narrative and trying to help parishioners recognize how incredible it might seem that Abraham and Sarah could have children. Eventually or even at the outset, point out some of the seemingly impossible tasks the congregation, its members, or the preacher himself/herself has/have faced, and yet these tasks have been (or could have been completed)! God has a way of making miracles happen (or at least bringing about the unexpected for our good)! But from a rational point of view, these events do not seem possible. Only God could do them. Only God could deliver.
Many things in life, the promises of life, sometimes seem impossible. When going through the turmoils, we shake our heads regarding prospects that the dreams could ever be realized, even laugh like Sarah laughed. And then when she was caught by God in this act of unfaith, Sarah even denied laughing. But do not make that an occasion to use the sermon to critique her weak faith and dishonesty. Help the flock recognize that their faith and your own are just as weak, and that most times we try to cover up our weak faith like she did. Such weakness of faith and dishonesty on Sarah’s part are precisely what makes it all the more remarkable that God delivered on his promises to give her and Abraham that heir! It is a reminder of what the gospel of God’s unconditional love is all about. God does not give us the good things in life because of our deep faith, because we deserve them. No, God always delivers on his promises, even though we don’t deserve it. This is a text for emphasizing God’s unconditional love.
Romans 5:1-8
The Second Lesson is drawn from an Epistle of self-introduction by Paul to the church in Rome, probably written between 54 and 58 AD. In this lesson, Paul deals with the consequences of our having been justified by faith. Justification is said to offer peace [eirene, which entails well-being in its Hebraic sense of shalom] with God, and Christ is said to have given us access to this grace allowing us to boast in the hope of sharing God’s glory (vv.1-2). This hope, he adds, allows the faithful to boast in the midst of afflictions, knowing that such suffering produces endurance which in turn produces character of hope (vv.3-4). Such hope, Paul adds, does not disappoint, because God’s love has been poured into our heats by the Holy Spirit (v.5).
Paul then proceeds to note the consequences of Christ’s death for us, that he proceeded even for the ungodly (v.6). It is proof of God’s love for us, that Christ died even while we were still sinners (v.8).
This is a lesson for exploring with laity how life is too often filled with tough times and suffering. And yet the text authorizes us to proclaim that Christians can live with hope! Though full of sin and not deserving it, we have God’s love poured into our hearts. This becomes an excellent opportunity to discuss the meaning of Biblical references to Christ in us (Galatians 2:20; Ephesians 3:17). The image of marriage (two becoming one in the intimacy of love) can be a useful way of explaining the soothing influence of God’s presence in our lives through the Holy Spirit. The result of seeing life in these terms is not just hope, but peace in the Hebraic sense (well-being). A sermon on the meaning of shalom and how this sense of well-being might work itself case out in our lives is another inviting option for the sermon.
Matthew 9:35--10:8 (9-23)
The Gospel Lesson is drawn from a synoptic gospel aiming to address Jewish Christians who were experiencing tensions with the Jewish community (see 24:20-21). After hearing Jesus’ lament about need for more laborers, we hear the story of Jesus commissioning his twelve disciples. An alternative is to continue with details on their commission and to Jesus’ prophecy about the persecutions which will result.
During Jesus’ travels it is reported that he taught in the synagogues proclaiming the Good News of the kingdom and performing miracles. Then in a claim also made in Luke, (10:2) Jesus observes that the harvest is plentiful, but the laborers few, and that we must ask the Lord for more to labor (9:35-38). What follows is his commissioning of the twelve disciples (10:1-8). There are parallels to the other synoptic gospel accounts as Jesus commissions them to have authority over unclean spirits and to heal (Mark’s version in 3:13 has a different venue for the commissioning), and there is much agreement regarding the names and identifications of the twelve (except that only Luke 6:15 names Simon a Zealot, Mark does not identify Andrew as a brother of Peter, and only Matthew names that disciple as a tax collector). The twelve are then charged (in a manner not present in the other synoptics) to avoid contact with the Gentiles and Samaritans, but to concentrate their ministries on the last sheep of Israel (10:6-7). The Jewish preoccupation of the gospel is evident in this directive. Only in Matthew (10:7b) and Luke 9:2 are the disciples exhorted to proclaim the kingdom of God. The disciples are exhorted to do all they do without pay (10:8) — an issue not addressed in Mark and Luke.
As noted, it is an option for preachers to continue the lesson with Jesus’ further exhortation that the disciples take no money and sparse clothing with them, but with the notation that laborers deserve their food (10:9-10). The latter comments are missing in the other synoptic gospels. Instructions are then given which parallel Luke 10:5ff. on what to do when entering a village to find who is worthy, to stay with them, and what to do (10:11-13). Like we find in all the synoptics, the directive is given to the disciples in those instances to shake the dust off their feet (the ancient version of giving someone the middle finger) to those who do not listen (10:14). Then in reports not found in Mark, it is noted that judgment on those not receiving the word will be worse than what was reigned on Sodom and Gomorrah. Jesus urges the disciples to be wise as serpents and innocent as doves (10:15-16). Such practical advice is missing in Luke too.
Finally in comments unique to Matthew, Jesus prophesies how the disciples will be delivered to council, flogged, dragged before government figures (10:17-18). When delivered, they are directed not to be anxious how they are to speak, for the word will be given to them in that hour. It will not be they who speak, but the Spirit (10:19-20). It is further prophesied that brothers and other family members will deliver the faithful to authorities, and for Christ’s sake they will be hated. But whoever endures to the end will be saved (10:21-22). Jesus advises the disciples when persecuted to flee to other towns, for they will not have gone through all the towns of Israel before the Son of Man comes (10:23).
At least two possibilities for sermons are presented by this text. One avenue might be to remind the congregation that no less that the disciples and the preacher himself/herself they have been called to serve God in their lives. Invite congregants to reflect on how they might serve in the community and congregation. Give hints. Matthew especially directs the disciples and us to seek service opportunities to Jewish people, a message especially relevant in view of the rising anti-Semitism in America. The Anti-Defamation League found 2717 anti-Semitic attacks nationwide were perpetrated in 2021, a 34% increase from the previous year. Likely it was worse in 2022, with little indication of improvements thus far in 2023.
The other direction suggested by the lesson is to focus on the optional passages of the lesson and to make clear that discipleship is not a bed of roses. Opposition, even perhaps from family, will be met when we are doing Jesus’ work in our communities and on the job. We should not expect that being a Christian will be socially advantageous. But we are assured in the lesson that Jesus through his Holy Spirit will give use the words and the courage we need to see everything through to completion.
All the lessons make important promises regarding God’s love and/or that he wants our service. They remind us that God always delivers on those promises and plans. Sermons can provide opportunities to celebrate these promises, what they mean for everyday life, and that our Lord will get us through the toughest times, giving us a sense of courage and well-being.
Genesis 18:1-15 (21:1-7)
In the First Lesson from the Bible’s book of origins (the reason why we name it Genesis), the product of four distinct oral strands, we read the story of the Lord’s visit to Abraham and Sarah. Given the account’s use of Yahweh as designation for God it is likely that this account is the product of the J strand, the oldest of the four oral traditions.
Yahweh had previously established the covenant with Abraham and Sarah (ch.15,17). The account begins with a description of the oriental hospitality and courtesy which typified the ancient world. Abraham sees three men by the Oaks of Mamre, a sacred place north of the Hebron Valley. Seeing them he ran from his tent, bowed before them, and asks to show hospitality (18:1-3). Abraham offers them water, bread, rest, and choice flour for cakes (18:4-6). Milk is also offered (18:7-8). The plurality of visitors may represent three angels, but since they subsequently become one (v.10), a Trinitarian appearance of God is not an outlandish interpretation.
The guests ask for Sarah (18:9). But just one of them claims that he will return in due season and that Sarah would have a son (Ishmael had already been born [16:1-16]) (18:10). It is reported that Abraham and Sarah were both old, and Sarah had passed menopause. She is reported to have laughed at the prospect of bearing a child (18:11-12). The narrative next identifies one of the visitors as Yahweh who challenges her laughter, for nothing is too wonderful for God to do. In fear, Sarah denies her laughter, but God calls her on it (18:13-15). The pastor may also consider the first seven verses of Chapter 21 in which Sarah bears a child, Isaac, and Sarah then claims that God has brought laughter to her.
The sermon might begin simply by recounting the narrative and trying to help parishioners recognize how incredible it might seem that Abraham and Sarah could have children. Eventually or even at the outset, point out some of the seemingly impossible tasks the congregation, its members, or the preacher himself/herself has/have faced, and yet these tasks have been (or could have been completed)! God has a way of making miracles happen (or at least bringing about the unexpected for our good)! But from a rational point of view, these events do not seem possible. Only God could do them. Only God could deliver.
Many things in life, the promises of life, sometimes seem impossible. When going through the turmoils, we shake our heads regarding prospects that the dreams could ever be realized, even laugh like Sarah laughed. And then when she was caught by God in this act of unfaith, Sarah even denied laughing. But do not make that an occasion to use the sermon to critique her weak faith and dishonesty. Help the flock recognize that their faith and your own are just as weak, and that most times we try to cover up our weak faith like she did. Such weakness of faith and dishonesty on Sarah’s part are precisely what makes it all the more remarkable that God delivered on his promises to give her and Abraham that heir! It is a reminder of what the gospel of God’s unconditional love is all about. God does not give us the good things in life because of our deep faith, because we deserve them. No, God always delivers on his promises, even though we don’t deserve it. This is a text for emphasizing God’s unconditional love.
Romans 5:1-8
The Second Lesson is drawn from an Epistle of self-introduction by Paul to the church in Rome, probably written between 54 and 58 AD. In this lesson, Paul deals with the consequences of our having been justified by faith. Justification is said to offer peace [eirene, which entails well-being in its Hebraic sense of shalom] with God, and Christ is said to have given us access to this grace allowing us to boast in the hope of sharing God’s glory (vv.1-2). This hope, he adds, allows the faithful to boast in the midst of afflictions, knowing that such suffering produces endurance which in turn produces character of hope (vv.3-4). Such hope, Paul adds, does not disappoint, because God’s love has been poured into our heats by the Holy Spirit (v.5).
Paul then proceeds to note the consequences of Christ’s death for us, that he proceeded even for the ungodly (v.6). It is proof of God’s love for us, that Christ died even while we were still sinners (v.8).
This is a lesson for exploring with laity how life is too often filled with tough times and suffering. And yet the text authorizes us to proclaim that Christians can live with hope! Though full of sin and not deserving it, we have God’s love poured into our hearts. This becomes an excellent opportunity to discuss the meaning of Biblical references to Christ in us (Galatians 2:20; Ephesians 3:17). The image of marriage (two becoming one in the intimacy of love) can be a useful way of explaining the soothing influence of God’s presence in our lives through the Holy Spirit. The result of seeing life in these terms is not just hope, but peace in the Hebraic sense (well-being). A sermon on the meaning of shalom and how this sense of well-being might work itself case out in our lives is another inviting option for the sermon.
Matthew 9:35--10:8 (9-23)
The Gospel Lesson is drawn from a synoptic gospel aiming to address Jewish Christians who were experiencing tensions with the Jewish community (see 24:20-21). After hearing Jesus’ lament about need for more laborers, we hear the story of Jesus commissioning his twelve disciples. An alternative is to continue with details on their commission and to Jesus’ prophecy about the persecutions which will result.
During Jesus’ travels it is reported that he taught in the synagogues proclaiming the Good News of the kingdom and performing miracles. Then in a claim also made in Luke, (10:2) Jesus observes that the harvest is plentiful, but the laborers few, and that we must ask the Lord for more to labor (9:35-38). What follows is his commissioning of the twelve disciples (10:1-8). There are parallels to the other synoptic gospel accounts as Jesus commissions them to have authority over unclean spirits and to heal (Mark’s version in 3:13 has a different venue for the commissioning), and there is much agreement regarding the names and identifications of the twelve (except that only Luke 6:15 names Simon a Zealot, Mark does not identify Andrew as a brother of Peter, and only Matthew names that disciple as a tax collector). The twelve are then charged (in a manner not present in the other synoptics) to avoid contact with the Gentiles and Samaritans, but to concentrate their ministries on the last sheep of Israel (10:6-7). The Jewish preoccupation of the gospel is evident in this directive. Only in Matthew (10:7b) and Luke 9:2 are the disciples exhorted to proclaim the kingdom of God. The disciples are exhorted to do all they do without pay (10:8) — an issue not addressed in Mark and Luke.
As noted, it is an option for preachers to continue the lesson with Jesus’ further exhortation that the disciples take no money and sparse clothing with them, but with the notation that laborers deserve their food (10:9-10). The latter comments are missing in the other synoptic gospels. Instructions are then given which parallel Luke 10:5ff. on what to do when entering a village to find who is worthy, to stay with them, and what to do (10:11-13). Like we find in all the synoptics, the directive is given to the disciples in those instances to shake the dust off their feet (the ancient version of giving someone the middle finger) to those who do not listen (10:14). Then in reports not found in Mark, it is noted that judgment on those not receiving the word will be worse than what was reigned on Sodom and Gomorrah. Jesus urges the disciples to be wise as serpents and innocent as doves (10:15-16). Such practical advice is missing in Luke too.
Finally in comments unique to Matthew, Jesus prophesies how the disciples will be delivered to council, flogged, dragged before government figures (10:17-18). When delivered, they are directed not to be anxious how they are to speak, for the word will be given to them in that hour. It will not be they who speak, but the Spirit (10:19-20). It is further prophesied that brothers and other family members will deliver the faithful to authorities, and for Christ’s sake they will be hated. But whoever endures to the end will be saved (10:21-22). Jesus advises the disciples when persecuted to flee to other towns, for they will not have gone through all the towns of Israel before the Son of Man comes (10:23).
At least two possibilities for sermons are presented by this text. One avenue might be to remind the congregation that no less that the disciples and the preacher himself/herself they have been called to serve God in their lives. Invite congregants to reflect on how they might serve in the community and congregation. Give hints. Matthew especially directs the disciples and us to seek service opportunities to Jewish people, a message especially relevant in view of the rising anti-Semitism in America. The Anti-Defamation League found 2717 anti-Semitic attacks nationwide were perpetrated in 2021, a 34% increase from the previous year. Likely it was worse in 2022, with little indication of improvements thus far in 2023.
The other direction suggested by the lesson is to focus on the optional passages of the lesson and to make clear that discipleship is not a bed of roses. Opposition, even perhaps from family, will be met when we are doing Jesus’ work in our communities and on the job. We should not expect that being a Christian will be socially advantageous. But we are assured in the lesson that Jesus through his Holy Spirit will give use the words and the courage we need to see everything through to completion.
All the lessons make important promises regarding God’s love and/or that he wants our service. They remind us that God always delivers on those promises and plans. Sermons can provide opportunities to celebrate these promises, what they mean for everyday life, and that our Lord will get us through the toughest times, giving us a sense of courage and well-being.
