Freedom!
Commentary
The theme for this celebration of the Reformation is, appropriately enough, Freedom!
Psalm 46
This psalm is drawn from a Korah psalm (part of a collection of psalms likely collected by the Korahites, who were a group of Temple singers). The psalm (esp. v.1) inspired Martin Luther’s hymn, “A Mighty Fortress Is Our God.” It is a song of Zion celebrating God’s ultimate victory over the nations.
The lesson begins with praise for the God who is our refuge and strength, a very present help in trouble. As a result we will not fear though facing the worst catastrophes (vv.1-3). References to Selah at three points in the psalm are liturgical directions probably indicating that there should be an instrumental interlude at these points (after vv.3,7, and at the end of the psalm after v.11) in singing the psalm. It is promised that Jerusalem, God’s dwelling place on earth, will stand secure (vv.4-7). The emphasis on the Holy City is why the psalm is classified as a song of Zion. The conclusion of this segment in v.7, celebrating God’s presence and being our refuge, is likely a refrain, as it repeats at the end of the psalm (v.11). The lesson concludes with praise for how the establishment of God’s kingdom will overcome the nations and bring peace (vv.8-11). These words may have been a divine oracle of salvation, giving confidence in God’s observance of pleas for help against enemies of the faithful.
A 2008 poll conducted by Baylor University found that 2 in 5 Americans (40.4%) believe that God is distant, not much involved in our daily lives. And among the remaining Americans who believe in a God involved in daily life, 31.4% find such a God to be judgmental. Obviously, the majority of Americans need to hear this psalm, either to be reminded that God is there to defend us from evil, but also to hear the Reformation word that God’s interventions are on behalf of love and kindness. Preachers do well to formulate sermons stressing God’s role as our protector, the one who loves and cares for us. That insight, it should be noted, frees us from a lot of dread and anxiety, offers a comfort that sets us free courageously and thankfully to resist all the evils and uncertainties of life.
Romans 3:19-28
This reading is part of the letter of introduction written by Paul between 54 AD and 58 AD to a church in Rome that may have been comprised mostly of Jewish Christians. The lesson is a transition from Paul’s discussion of the world’s need of redemption to a discussion of God’s saving act in Christ.
The law of God is said to silence us, for no human being may be justified by works. The law gives knowledge of sin (vv.19-20). The righteousness of God, it is claimed, is revealed apart from the law, though it is attested to by the law and the prophets vv.19-21). Paul refers here to the righteousness of God through faith in Christ for all who believe. There is no distinction, since all have sinned, but are now justified by God’s grace as a gift (vv.22-24a).
Paul adds that this transpires through Christ Jesus whom God put forward as a sacrifice of atonement by his blood. This shows God’s righteousness, because in his forbearance he passed over sins committed (vv.24b-25). It proves that God himself is righteous, justifying the one who has faith in Christ (v.26). This excludes boasting. For a person is justified by faith apart from works prescribed by the law (vv.27-28).
The lesson brings us to the heart of the Reformation — justification by grace through faith. This is a message Americans need to hear. A 2017 poll conducted by the Pew Research Center found that a majority of US Protestants (52%) do not embrace this teaching, but believe that both good deeds and faith are necessary for salvation. This was also true of 81% of Catholics. Sermons contrasting the heart of this Reformation and Pauline teaching to these social trends are certainly appropriate. The boasting and self-promotion associated with the prevailing view of self, that we can earn God’s approval (and the approval of others) is a heavy burden compared to the Pauline and Reformation awareness that it is God who does the heavy lifting when it comes to salvation and life.
Another related angle might be to use the sermon to teach the Augustinian Reformation concept of the righteousness of God. Crucial for Luther’s new insight was to recognize that God’s righteousness is not a quality in God (a divine justice by which he judges us). Rather, Augustine taught him that the righteousness of God refers to something God does. God is righteous in that he makes us righteous (Luther’s Works, Vol.25, p.151). The lesson makes clear, then, that the righteousness God give us comes through faith, not by works or the law. A sermon in this vein would help hearers to understand references to God’s righteousness throughout the Bible this way, to help the flock see that God is not so much a judge as a lover (see poll data cited for Psalm 46, above).
John 8:31-36
The Gospel is part of a discourse by Jesus unique to this book, the fourth and newest of the Gospels. Probably not written until the 80s or 90s AD, this Gospel is written in a very different style than that of the previous three (Synoptic) Gospels, though it is likely based on them. Identification of the author with John the Son of Zebedeee, the disciple whom Jesus loved is ancient, dating back to Irenaeus in the second century (Ante-Nicene Fathers, Vol.1, p.414). Recently some scholars have suggested that John’s Gospel may have been written by eyewitnesses, as this is implied by comments of the late first - early second century writer Papias (Ibid., pp.154-155; Richard Bauckham, Jesus and the Eyewitnesses, esp. pp.423ff.). Regardless of its origins, though, the book’s main agenda was probably to encourage Jewish Christians in conflict with the synagogue that Jesus is the Messiah, the Son of God (20:31). This lesson, unique to John’s Gospel, is part of Jesus’ discussion with the Jews regarding who he is.
Jesus had been proclaiming himself as one from above, perhaps as prophecy of his ascension (vv.21-30). He proclaims to Jews who had believed in him that if they continue in his word they are truly his disciples (v.31). The truth will make them free (v.32). The Jews who were addressed object, contending that as descendant of Abraham they have never been slaves (v.33). Jesus responds, claiming that any who sin are slaves to sin (v.34). Only God’s son makes you free, he proclaims (v.36).
Like the ancient Hebrews we liberated Americans like to think we are free (after all, we say that we don’t need the approval of others and can do as we please, that we can be anything we want to be [analysis by Jean Twenge, Generation Me]). Yet in fact we are not free at all, but prisoners of the need to portray ourselves as awesome (at least on the web [Jean Twenge, iGen, esp. pp.94ff.]), of the educational debt we need to pay off, and of the class system that is creating a bigger and bigger underclass. Jesus makes clear in our lesson that the only real freedom is to be found in him, a freedom rooted in God’s affirmation of who we are. This is the core message of the Reformation!
The lessons afford exciting occasions to teach the heart of the Reformation, to proclaim our freedom in Christ, in contrast to the bondage and anxiety which characterizes much contemporary American life.
Psalm 46
This psalm is drawn from a Korah psalm (part of a collection of psalms likely collected by the Korahites, who were a group of Temple singers). The psalm (esp. v.1) inspired Martin Luther’s hymn, “A Mighty Fortress Is Our God.” It is a song of Zion celebrating God’s ultimate victory over the nations.
The lesson begins with praise for the God who is our refuge and strength, a very present help in trouble. As a result we will not fear though facing the worst catastrophes (vv.1-3). References to Selah at three points in the psalm are liturgical directions probably indicating that there should be an instrumental interlude at these points (after vv.3,7, and at the end of the psalm after v.11) in singing the psalm. It is promised that Jerusalem, God’s dwelling place on earth, will stand secure (vv.4-7). The emphasis on the Holy City is why the psalm is classified as a song of Zion. The conclusion of this segment in v.7, celebrating God’s presence and being our refuge, is likely a refrain, as it repeats at the end of the psalm (v.11). The lesson concludes with praise for how the establishment of God’s kingdom will overcome the nations and bring peace (vv.8-11). These words may have been a divine oracle of salvation, giving confidence in God’s observance of pleas for help against enemies of the faithful.
A 2008 poll conducted by Baylor University found that 2 in 5 Americans (40.4%) believe that God is distant, not much involved in our daily lives. And among the remaining Americans who believe in a God involved in daily life, 31.4% find such a God to be judgmental. Obviously, the majority of Americans need to hear this psalm, either to be reminded that God is there to defend us from evil, but also to hear the Reformation word that God’s interventions are on behalf of love and kindness. Preachers do well to formulate sermons stressing God’s role as our protector, the one who loves and cares for us. That insight, it should be noted, frees us from a lot of dread and anxiety, offers a comfort that sets us free courageously and thankfully to resist all the evils and uncertainties of life.
Romans 3:19-28
This reading is part of the letter of introduction written by Paul between 54 AD and 58 AD to a church in Rome that may have been comprised mostly of Jewish Christians. The lesson is a transition from Paul’s discussion of the world’s need of redemption to a discussion of God’s saving act in Christ.
The law of God is said to silence us, for no human being may be justified by works. The law gives knowledge of sin (vv.19-20). The righteousness of God, it is claimed, is revealed apart from the law, though it is attested to by the law and the prophets vv.19-21). Paul refers here to the righteousness of God through faith in Christ for all who believe. There is no distinction, since all have sinned, but are now justified by God’s grace as a gift (vv.22-24a).
Paul adds that this transpires through Christ Jesus whom God put forward as a sacrifice of atonement by his blood. This shows God’s righteousness, because in his forbearance he passed over sins committed (vv.24b-25). It proves that God himself is righteous, justifying the one who has faith in Christ (v.26). This excludes boasting. For a person is justified by faith apart from works prescribed by the law (vv.27-28).
The lesson brings us to the heart of the Reformation — justification by grace through faith. This is a message Americans need to hear. A 2017 poll conducted by the Pew Research Center found that a majority of US Protestants (52%) do not embrace this teaching, but believe that both good deeds and faith are necessary for salvation. This was also true of 81% of Catholics. Sermons contrasting the heart of this Reformation and Pauline teaching to these social trends are certainly appropriate. The boasting and self-promotion associated with the prevailing view of self, that we can earn God’s approval (and the approval of others) is a heavy burden compared to the Pauline and Reformation awareness that it is God who does the heavy lifting when it comes to salvation and life.
Another related angle might be to use the sermon to teach the Augustinian Reformation concept of the righteousness of God. Crucial for Luther’s new insight was to recognize that God’s righteousness is not a quality in God (a divine justice by which he judges us). Rather, Augustine taught him that the righteousness of God refers to something God does. God is righteous in that he makes us righteous (Luther’s Works, Vol.25, p.151). The lesson makes clear, then, that the righteousness God give us comes through faith, not by works or the law. A sermon in this vein would help hearers to understand references to God’s righteousness throughout the Bible this way, to help the flock see that God is not so much a judge as a lover (see poll data cited for Psalm 46, above).
John 8:31-36
The Gospel is part of a discourse by Jesus unique to this book, the fourth and newest of the Gospels. Probably not written until the 80s or 90s AD, this Gospel is written in a very different style than that of the previous three (Synoptic) Gospels, though it is likely based on them. Identification of the author with John the Son of Zebedeee, the disciple whom Jesus loved is ancient, dating back to Irenaeus in the second century (Ante-Nicene Fathers, Vol.1, p.414). Recently some scholars have suggested that John’s Gospel may have been written by eyewitnesses, as this is implied by comments of the late first - early second century writer Papias (Ibid., pp.154-155; Richard Bauckham, Jesus and the Eyewitnesses, esp. pp.423ff.). Regardless of its origins, though, the book’s main agenda was probably to encourage Jewish Christians in conflict with the synagogue that Jesus is the Messiah, the Son of God (20:31). This lesson, unique to John’s Gospel, is part of Jesus’ discussion with the Jews regarding who he is.
Jesus had been proclaiming himself as one from above, perhaps as prophecy of his ascension (vv.21-30). He proclaims to Jews who had believed in him that if they continue in his word they are truly his disciples (v.31). The truth will make them free (v.32). The Jews who were addressed object, contending that as descendant of Abraham they have never been slaves (v.33). Jesus responds, claiming that any who sin are slaves to sin (v.34). Only God’s son makes you free, he proclaims (v.36).
Like the ancient Hebrews we liberated Americans like to think we are free (after all, we say that we don’t need the approval of others and can do as we please, that we can be anything we want to be [analysis by Jean Twenge, Generation Me]). Yet in fact we are not free at all, but prisoners of the need to portray ourselves as awesome (at least on the web [Jean Twenge, iGen, esp. pp.94ff.]), of the educational debt we need to pay off, and of the class system that is creating a bigger and bigger underclass. Jesus makes clear in our lesson that the only real freedom is to be found in him, a freedom rooted in God’s affirmation of who we are. This is the core message of the Reformation!
The lessons afford exciting occasions to teach the heart of the Reformation, to proclaim our freedom in Christ, in contrast to the bondage and anxiety which characterizes much contemporary American life.
