Everything is in God's Hands
Commentary
The lessons all make clear that everything is in God’s hands.
2 Samuel 6:1-5, 12b-19
The First Lesson is embedded in a book whose origin as a distinct text derives from the Greek translation of the Hebrew Scriptures, which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel and 1 and 2 Kings). This book is probably the result of two or three sources which have been woven together by editors: (1) early traditions about Samuel and Saul; (2) editor-molded material brought together into a connected history, implying a critique of the events, deeming kingship as problematic, and so must be set under the rule of God and Samuel his prophet; and (3) incorporating the previous strand into the more Deuteronimistic (D) history (the result of sweeping religious reforms under King Josiah in 621 BC). The role of the last source not surprisingly entails that a central theme in the book is the struggle to remain obedient to Torah, to be God’s covenant people, and to inherit divine blessings. This book especially relates to the reign of David as king. The lesson pertains to David’s bringing the Ark of the Covenant to Jerusalem in order to add to the city’s prestige as the new capital and Saul’s daughter Michal’s negative reaction to David’s actions.
The account begins with David gathering men of Israel to go to Balle-Juhad (an error or another name for Kiraith-jearim) where the Ark of the Covenant (where Yahweh was thought to reside) was enthroned in order to bring it to Jerusalem (vv.1-2). This would add to the prestige of David’s capital, as with the Ark present in the city it would become not just the military and political center of Israel, but also its religious center. Uzzah and Agio are charged with transporting the Ark. They were sons of Abinadab who had been guarding the Ark (vv.3-4; 1 Samuel 7:2). David and many in Israel celebrate with dance (v.5). As the Ark came to Jerusalem, one of David’s wives Michal, the daughter of Saul, saw the king dancing a ritual and despised him (vv.12,14-15). She may have been angered over having been torn away from her husband Paltiel (3:15-16), so David could claim more legitimacy for assuming the throne. Or she may have been embarrassed by the scant clothing he wore while dancing (v.20). Even David assumed the priestly task of offering a sacrifice (vv.17-18). He then blessed the people in Yahweh’s Name and distributed food (vv.18-19).
David got so excited that the Ark of the Covenant, that God was present now in Jerusalem among him and the people of Israel that he actually danced! And his family was embarrassed by such a display. Outside of the Black church and Pentecostal denominations, many modern Christians are likely to reflect this kind of embarrassment or patronize those who would gyrate in worship. Point out that historians of religion have made the case that the earliest expressions of religion involved sacred dance (see references to this point in the Illustrations for this week). Consider with the flock if we are not still dancing in worship in a patterned way each Sunday, as we stand and sit, bow heads and look up, in patterns prescribed every Sunday in worship. Likewise, during the week we have our patterns, rising on Sunday mornings and getting out of the house when others do not. When it comes to honesty and truth-telling, we may not always live up to these standards, but we know what the right steps are on those matters. Christians dance to the beat of a different drum!
When you dance (esp. to a fast song) you lose yourself and enjoy it. Like David, we would do well to see life and worship in this way, to catch the spirit of joy and sense of having some partner/s/ that comes in dancing. Join David in dance in the rest of this worship and dance for God with David in the upcoming week. Worship and everyday life become a lot more joyful when you see them as dance. In dance, you forget about yourself, concentrate on your partners and maybe not even that. You get lost in the moment and all the cares go away. David teaches us to dance in this worship service, to lose ourselves in the moment with God. See worship and your life as a dance, get lost in the joy and dancing for God, and all that is in our lives gets put in God’s hands. Worship and Christian life really are joyful, playful dances!
Ephesians 1:3-14
The Second Lesson is a thanksgiving for the blessing God has showered on the cosmos, embedded in a book which is a circular letter, either written by Paul from prison late in his career or by a follower of the apostle who had had a hand in assembling the collection of his epistles. These conclusions follow from the fact that the epistle includes vocabulary and stylistic characteristics different form the Pauline corpus. The letter is likely addressed to a younger, later generation of Christians (1:15).
The blessings celebrated by the author are related to our being elected [eklego, literally “chosen”] in Christ for adoption as children (vv.3-5,11). He is said to be beloved (v.6). In Christ, redemption [apolutrosiss — a loosing away] through his blood is given by grace lavished/abounded on us (vv.7-8). Reference is made to this being a mystery, an age-long purpose discussed now in the fullness of time (vv.9-10). All things are gathered up in Christ. This could refer to the church as the Body of Christ or to all the world redeemed in Christ. The Holy Spirit, said to be given to seal, or as a pledge of our redemption, is given with faith in Christ (vv.13-14).
Predestination and election are tough beliefs to swallow for us modern Americans dedicated as we are to freedom and free will. But part of our problem is that we Americans have been so thoroughly immersed in the faith the Pilgrims left behind that we only think of predestination as they did — believing it entails that God only selects some to salvation and hardens the hearts of the rest so that they can never respond in faith. But our text does not say anything about not being chosen. This is a text about God choosing us in Christ! (This is the idea of single predestination, that God elects and that damnation is our own darn fault [The [Lutheran] Book of Concord, pp.641,653; The Thirty-Nine Articles, 17].) Sermons could then proceed to celebrate with the congregation, the sure and certain message of our salvation, which is totally in the hand of God in Christ! The possibility is that the reference to all things gathered up in Christ (v.13) might open the door to the salvation of all the world (v.10). Another possible avenue for the sermon might be to focus on the idea of the Holy Spirit as the seal or pledge of redemption (vv.13-14). Preachers might seek to identify the work of the Holy Spirit in the lives of the faithful (the good we have done, the joys we have experienced, the fact that we believe in God) and highlight how these experiences certify the Spirit’s presence among us. To the degree, then, that we have had these experiences, we can be assured that we have been sealed, can be certain, that we are among God’s chosen!
Mark 6:14-29
The Gospel lesson recounts the beheading of John the Baptist along with Herod’s fears about Jesus. The Markan version has more details than the other gospels with only Matthew 14:3-12 providing the actual account of John’s death. Of course, the Markan gospel is likely the oldest of the four. Probably written prior to the fall of Jerusalem in 70 AD, this anonymous work is traditionally ascribed to John Mark, perhaps 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). Some speculate that the original audience was the church in Rome (esp. Gentiles), as this gospel presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4,31), but it also could have been written for Palestinian Christians.
Herod Antipas (the Roman tetrarch of Galilee reigning during Jesus’ adulthood) is reported to have heard of Jesus’ ministry and of his disciples. Some were saying that Jesus is a reincarnation of Elijah or one of the prophets. Others seem to have contended that John the Baptist had risen. Herod becomes convinced of the latter for he had beheaded John (vv.14-16). The account of John’s beheading follows. He is put to death by Herod for critiquing him for marrying a niece Herodias, also the wife of his brother (vv.17-18; cf. Leviticus 18:16; 20:21). Herodias is especially desirous of John’s death (v.19). Herodias’ daughter [Herodias, but actually named Salome] provides an opportunity to have her wish fulfilled, as Herodias has her dance before Herod and guests at a party in such a way as to please the ruler and in gratitude to her and her mother pledges to give her whatever she wished. Guided by her mother, the daughter asks for John the Baptist’s head (vv.21-25). The king is grieved by this request but grants it out of duty. John is then arrested and killed (vv.26-28). John’s disciples claim the body and bury it (v.29).
Our lesson makes clear that John the Baptist had boldly critiqued those in power in his day and wound up paying the price. Christians seem called to this prophetic stance toward our governing authorities. In this election year we need to consider what issues in our day and time demand of us such prophetic courage, require us to take difficult stances against the status quo in the name of justice and even against our self-interest.
There are a lot of tough issues in the upcoming election and in American society today that our lesson and the witness of John the Baptist push us to consider. The sermon could be an attempt to delve into these matters (not for the preacher to take a stand on them, but to analyze them and why they are so difficult, with the reminder that prophets like John do not dodge these issues): Committing to the best presidential candidate, even if the decision challenges party loyalty is one such difficult issue with which God and the circumstances might confront us. Others might include how to advocate for Palestinian interests without falling prey to anti-semitism, to advocate for gun control while defending the Second Amendment, caring for immigrants in a way that does not rob resources from the poor in America, and seeking the policies which can end inflation without hurting those below the poverty line by calls for budgetary austerity.
Nobody on either side of these polarizing disputes is going to be happy with efforts to find the middle, to embrace both sides, but taking such stands is what Christian prophecy and peace-making are all about. We need not be surprised if like John our “heads are handed to us” by some. But the Good News is that as John has been vindicated in his courageous stands, so we are reminded in this lesson that ultimately everything is in God’s hands, that he is pleased with us and will vindicate our efforts to take the tough positions in life for the sake of his reconciling gospel. Hearing this assurance, can we do no less than boldly prophesize on behalf of difficult, reconciling positions?
All the lessons assure us that everything, our lives, our happiness, our salvation, and the difficult stands we have to take in life, are in God’s hands, and that he, and so we, will endure and ultimately celebrate.
2 Samuel 6:1-5, 12b-19
The First Lesson is embedded in a book whose origin as a distinct text derives from the Greek translation of the Hebrew Scriptures, which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel and 1 and 2 Kings). This book is probably the result of two or three sources which have been woven together by editors: (1) early traditions about Samuel and Saul; (2) editor-molded material brought together into a connected history, implying a critique of the events, deeming kingship as problematic, and so must be set under the rule of God and Samuel his prophet; and (3) incorporating the previous strand into the more Deuteronimistic (D) history (the result of sweeping religious reforms under King Josiah in 621 BC). The role of the last source not surprisingly entails that a central theme in the book is the struggle to remain obedient to Torah, to be God’s covenant people, and to inherit divine blessings. This book especially relates to the reign of David as king. The lesson pertains to David’s bringing the Ark of the Covenant to Jerusalem in order to add to the city’s prestige as the new capital and Saul’s daughter Michal’s negative reaction to David’s actions.
The account begins with David gathering men of Israel to go to Balle-Juhad (an error or another name for Kiraith-jearim) where the Ark of the Covenant (where Yahweh was thought to reside) was enthroned in order to bring it to Jerusalem (vv.1-2). This would add to the prestige of David’s capital, as with the Ark present in the city it would become not just the military and political center of Israel, but also its religious center. Uzzah and Agio are charged with transporting the Ark. They were sons of Abinadab who had been guarding the Ark (vv.3-4; 1 Samuel 7:2). David and many in Israel celebrate with dance (v.5). As the Ark came to Jerusalem, one of David’s wives Michal, the daughter of Saul, saw the king dancing a ritual and despised him (vv.12,14-15). She may have been angered over having been torn away from her husband Paltiel (3:15-16), so David could claim more legitimacy for assuming the throne. Or she may have been embarrassed by the scant clothing he wore while dancing (v.20). Even David assumed the priestly task of offering a sacrifice (vv.17-18). He then blessed the people in Yahweh’s Name and distributed food (vv.18-19).
David got so excited that the Ark of the Covenant, that God was present now in Jerusalem among him and the people of Israel that he actually danced! And his family was embarrassed by such a display. Outside of the Black church and Pentecostal denominations, many modern Christians are likely to reflect this kind of embarrassment or patronize those who would gyrate in worship. Point out that historians of religion have made the case that the earliest expressions of religion involved sacred dance (see references to this point in the Illustrations for this week). Consider with the flock if we are not still dancing in worship in a patterned way each Sunday, as we stand and sit, bow heads and look up, in patterns prescribed every Sunday in worship. Likewise, during the week we have our patterns, rising on Sunday mornings and getting out of the house when others do not. When it comes to honesty and truth-telling, we may not always live up to these standards, but we know what the right steps are on those matters. Christians dance to the beat of a different drum!
When you dance (esp. to a fast song) you lose yourself and enjoy it. Like David, we would do well to see life and worship in this way, to catch the spirit of joy and sense of having some partner/s/ that comes in dancing. Join David in dance in the rest of this worship and dance for God with David in the upcoming week. Worship and everyday life become a lot more joyful when you see them as dance. In dance, you forget about yourself, concentrate on your partners and maybe not even that. You get lost in the moment and all the cares go away. David teaches us to dance in this worship service, to lose ourselves in the moment with God. See worship and your life as a dance, get lost in the joy and dancing for God, and all that is in our lives gets put in God’s hands. Worship and Christian life really are joyful, playful dances!
Ephesians 1:3-14
The Second Lesson is a thanksgiving for the blessing God has showered on the cosmos, embedded in a book which is a circular letter, either written by Paul from prison late in his career or by a follower of the apostle who had had a hand in assembling the collection of his epistles. These conclusions follow from the fact that the epistle includes vocabulary and stylistic characteristics different form the Pauline corpus. The letter is likely addressed to a younger, later generation of Christians (1:15).
The blessings celebrated by the author are related to our being elected [eklego, literally “chosen”] in Christ for adoption as children (vv.3-5,11). He is said to be beloved (v.6). In Christ, redemption [apolutrosiss — a loosing away] through his blood is given by grace lavished/abounded on us (vv.7-8). Reference is made to this being a mystery, an age-long purpose discussed now in the fullness of time (vv.9-10). All things are gathered up in Christ. This could refer to the church as the Body of Christ or to all the world redeemed in Christ. The Holy Spirit, said to be given to seal, or as a pledge of our redemption, is given with faith in Christ (vv.13-14).
Predestination and election are tough beliefs to swallow for us modern Americans dedicated as we are to freedom and free will. But part of our problem is that we Americans have been so thoroughly immersed in the faith the Pilgrims left behind that we only think of predestination as they did — believing it entails that God only selects some to salvation and hardens the hearts of the rest so that they can never respond in faith. But our text does not say anything about not being chosen. This is a text about God choosing us in Christ! (This is the idea of single predestination, that God elects and that damnation is our own darn fault [The [Lutheran] Book of Concord, pp.641,653; The Thirty-Nine Articles, 17].) Sermons could then proceed to celebrate with the congregation, the sure and certain message of our salvation, which is totally in the hand of God in Christ! The possibility is that the reference to all things gathered up in Christ (v.13) might open the door to the salvation of all the world (v.10). Another possible avenue for the sermon might be to focus on the idea of the Holy Spirit as the seal or pledge of redemption (vv.13-14). Preachers might seek to identify the work of the Holy Spirit in the lives of the faithful (the good we have done, the joys we have experienced, the fact that we believe in God) and highlight how these experiences certify the Spirit’s presence among us. To the degree, then, that we have had these experiences, we can be assured that we have been sealed, can be certain, that we are among God’s chosen!
Mark 6:14-29
The Gospel lesson recounts the beheading of John the Baptist along with Herod’s fears about Jesus. The Markan version has more details than the other gospels with only Matthew 14:3-12 providing the actual account of John’s death. Of course, the Markan gospel is likely the oldest of the four. Probably written prior to the fall of Jerusalem in 70 AD, this anonymous work is traditionally ascribed to John Mark, perhaps 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). Some speculate that the original audience was the church in Rome (esp. Gentiles), as this gospel presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4,31), but it also could have been written for Palestinian Christians.
Herod Antipas (the Roman tetrarch of Galilee reigning during Jesus’ adulthood) is reported to have heard of Jesus’ ministry and of his disciples. Some were saying that Jesus is a reincarnation of Elijah or one of the prophets. Others seem to have contended that John the Baptist had risen. Herod becomes convinced of the latter for he had beheaded John (vv.14-16). The account of John’s beheading follows. He is put to death by Herod for critiquing him for marrying a niece Herodias, also the wife of his brother (vv.17-18; cf. Leviticus 18:16; 20:21). Herodias is especially desirous of John’s death (v.19). Herodias’ daughter [Herodias, but actually named Salome] provides an opportunity to have her wish fulfilled, as Herodias has her dance before Herod and guests at a party in such a way as to please the ruler and in gratitude to her and her mother pledges to give her whatever she wished. Guided by her mother, the daughter asks for John the Baptist’s head (vv.21-25). The king is grieved by this request but grants it out of duty. John is then arrested and killed (vv.26-28). John’s disciples claim the body and bury it (v.29).
Our lesson makes clear that John the Baptist had boldly critiqued those in power in his day and wound up paying the price. Christians seem called to this prophetic stance toward our governing authorities. In this election year we need to consider what issues in our day and time demand of us such prophetic courage, require us to take difficult stances against the status quo in the name of justice and even against our self-interest.
There are a lot of tough issues in the upcoming election and in American society today that our lesson and the witness of John the Baptist push us to consider. The sermon could be an attempt to delve into these matters (not for the preacher to take a stand on them, but to analyze them and why they are so difficult, with the reminder that prophets like John do not dodge these issues): Committing to the best presidential candidate, even if the decision challenges party loyalty is one such difficult issue with which God and the circumstances might confront us. Others might include how to advocate for Palestinian interests without falling prey to anti-semitism, to advocate for gun control while defending the Second Amendment, caring for immigrants in a way that does not rob resources from the poor in America, and seeking the policies which can end inflation without hurting those below the poverty line by calls for budgetary austerity.
Nobody on either side of these polarizing disputes is going to be happy with efforts to find the middle, to embrace both sides, but taking such stands is what Christian prophecy and peace-making are all about. We need not be surprised if like John our “heads are handed to us” by some. But the Good News is that as John has been vindicated in his courageous stands, so we are reminded in this lesson that ultimately everything is in God’s hands, that he is pleased with us and will vindicate our efforts to take the tough positions in life for the sake of his reconciling gospel. Hearing this assurance, can we do no less than boldly prophesize on behalf of difficult, reconciling positions?
All the lessons assure us that everything, our lives, our happiness, our salvation, and the difficult stands we have to take in life, are in God’s hands, and that he, and so we, will endure and ultimately celebrate.
