How Devotion to God Changes Things
Commentary
The key to this Sunday’s lessons is how they aim to get us to appreciate how devotion to God changes things.
Jeremiah 18:1-11
This reading drawn from a book of prophecies of a late seventh to early sixth century BC prophet of Judah, dictated to his aide Baruch, from the reigns of Josiah, Jehoiakim, and Zedekiah through the era of The Babylonian Captivity. Some of the prophet’s criticism of the house of David and The Temple, giving more attention to the Sinai Covenant, may relate to his being an ancestor of one of David’s high priests, Abiathar, who lost control of the Temple and was finally banished. The book seems to have three sources: (1) An authentic poetic strand; (2) Biographic prose; and (3) Deuteronomic redaction. The interplay of these strands suggests that the final editors saw Jeremiah’s past prophecies as relevant in the new context. The lesson reports Jeremiah’s allegory of the potter.
The prophet is instructed by Yahweh to go to a potter’s house in order to hear the Lord’s Word (vv.1-2). He follows the instructions and finds a potter working at his wheel. The vessel being made was spoiled and so he reworked it (vv.3-4). Yahweh then speaks to Jeremiah saying he will do the same with Israel, for like the potter’s clay Israel is in the Lord’s hands (vv.5-6). Thus at one moment, he says, he may declare its destruction, but if the nation turns from evil Yahweh may change His mind (vv.7-8). Likewise plans to build and plant Israel could be changed if the people do evil (vv.9-10).
This image of God as potter is a common Biblical theme. See Genesis 2:7, Isaiah 29:16; 64:8, and Romans 9:20-24. Jeremiah is instructed to tell the people of Judah and Jerusalem that Yahweh is a potter shaping evil against them and devising a plan, so they must turn from their evil ways and amend their lives (v.11).
Americans, especially younger generations, believe “You Can Be Anything You Want To Be.” This was the finding of famed Psychologist Jean Twenge (Generation ME, esp. pp.72ff.). The First Lesson affords an opportunity to critique this concept in favor of the awareness that we are in God’s hands, just the clay God molds, and that God has a plan for our lives which we do well gladly to seek and follow where he leads us. Sermons can point out the joy and assurance this provides, that turning from evil and amending our lives are not just our responsibility alone, that with God’s leadership this can happen.
Philemon 1:1-21
The Second Reading reviews most of the verses of this Letter written by Paul to a Christian living in Colossae (in modern Turkey), Philemon. The Epistle seems to have been written while the Apostle was imprisoned (vv.1,9-10,13,23). He endeavors to request the slave owner Philemon to allow the slave Onesimus either to remain with Paul or be granted emancipation. The slave had apparently not only served Paul but converted to the faith
The lesson begins with Salutation (vv.1-3) and a Thanksgiving (vv.4ff.) which is offered because Paul has heard of Philemon, Apphia, and Archippus (vv.1-2) because of their love for all saints and for their faith in Christ (v.5). He prays that their sharing of faith may become effective when they perceive the good we may do for Christ (v.6). Joy and encouragement are also expressed on account of their love, as the hearts of saints are said to be refreshed form this (v.7).
Paul decides not to command as a duty but to appeal on the basis of love on behalf of one he calls his child, Onesimus (he claims to have become like a father to him during the Apostle’s imprisonment) (vv.8-10). Onesimus has not been useful to Philemon recently, but has been most useful to Paul, he reports. Paul is sending Onesimus back to Philemon (vv.11-12). The Apostle wanted to keep Onesimus who could be of service to him (v.13), but he preferred to do nothing without consent, so that the good done in letting Onesimus remain would be voluntary (vv.13-14).
Paul then speaks of Onesimus having been separated from Philemon (presumably the result of his running away from his master). He suggests that this may have happened so Onesimus would be with Philemon forever, not as a slave, but as a beloved brother (vv.15-16). The Apostle urges that if Philemon considers him his partner, he welcome Onesimus as he would Paul. The Apostle also requests that if Onesimus owes Philemon anything, the debt should be charged to Paul (vv.17-18). Paul concludes, noting what is written by him. He urges that Philemon would grant him the request, expressing confidence in the response (vv.19-21).
The lesson invites or demands attention to poverty and slavery. Statistics released last year indicate that 39.7 million people were poor. This works out to 12.3 percent of the population or 1 in 8 Americans. A 2018 Global Slavery Index indicates that 40 million people worldwide are enslaved. At least two possible directions for the sermon are suggested. Of course preachers might use the text as an opportunity to demonstrate how sometimes the Bible is culturally conditioned, and Paul’s willingness to accept slavery is such an instance. Then the sermon becomes an occasion to lament the racism and poverty which have ensued from slavery or else to critique the human trafficking which continues. Another option for the sermon, one more in line with the Theme of the Day, might be to highlight how the text is a Word on how God works in surprising ways, through the lowly, including Onesimus the slave. Likewise he might be using the poor or ordinary people like us to do His Will, even to contribute to ending poverty and human trafficking.
Luke 14:25-33
The Gospel is again drawn from the Gospel for this Cycle, the first part of a two-part history of the Church, traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 23). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). In this lesson Jesus’ teachings about discipleship are reported. Though there is a parallel in Matthew 10:37-38 to vv.26-27, only Luke brings all these teachings together.
Addressing large crowds, Jesus teaches that whoever comes to him and does not hate family, even life itself, cannot be His disciple (vv.25-26). It may be that the reference to “hating” [miseo] family in this text may be employed more in the Old Testament sense meaning “forsaking” in order to make room for God’s purpose, as in Malachi 1:23 (Eduard Schweizer, The Good News According To Luke, p.241). Jesus proceeds to claim that whoever does not carry the cross and follow him cannot be His disciple (v.27). He claims that no one planning to build a tower does not first estimate the cost in order to see if he has enough to complete it. If not, he will be ridiculed (vv.28-30). Jesus adds that likewise no king wages war without considering the size of armies. If he does not have enough men he will seek peace (vv.31-32).
Likewise no one can be Jesus’ disciple if he does not give away all his possessions (v.33).
Studies of the human brain reveal that life on the internet is distracting, that for heavy users it overloads our working memories so that we can no longer concentrate (Nicholas Carr, The Shallows, esp. pp.192ff.). And a 2016 survey conducted by Vox/Morning Consult Poll 2016 confirms this finding. Seventy-eight percent of people under 30 found the constant connectivity of their smartphones distracting. All sorts of distractions lure us away from God in real time. Sermons on this lesson do well to focus on the Greek sense of the word translated “hate,” the likelihood of it meaning “forsaking” in order to make room for God’s purposes. Nothing, not even the beautiful things in life like family, and certainly not the frivolous, should take our focus off God. When that happens we will be more focused on what matters.
All the lessons testify to how devotion to God, being led by him and focusing on his will, makes a difference in our lives. This is clearly a theme associated with the Season after Pentocost's focus on living the Christian life.
Jeremiah 18:1-11
This reading drawn from a book of prophecies of a late seventh to early sixth century BC prophet of Judah, dictated to his aide Baruch, from the reigns of Josiah, Jehoiakim, and Zedekiah through the era of The Babylonian Captivity. Some of the prophet’s criticism of the house of David and The Temple, giving more attention to the Sinai Covenant, may relate to his being an ancestor of one of David’s high priests, Abiathar, who lost control of the Temple and was finally banished. The book seems to have three sources: (1) An authentic poetic strand; (2) Biographic prose; and (3) Deuteronomic redaction. The interplay of these strands suggests that the final editors saw Jeremiah’s past prophecies as relevant in the new context. The lesson reports Jeremiah’s allegory of the potter.
The prophet is instructed by Yahweh to go to a potter’s house in order to hear the Lord’s Word (vv.1-2). He follows the instructions and finds a potter working at his wheel. The vessel being made was spoiled and so he reworked it (vv.3-4). Yahweh then speaks to Jeremiah saying he will do the same with Israel, for like the potter’s clay Israel is in the Lord’s hands (vv.5-6). Thus at one moment, he says, he may declare its destruction, but if the nation turns from evil Yahweh may change His mind (vv.7-8). Likewise plans to build and plant Israel could be changed if the people do evil (vv.9-10).
This image of God as potter is a common Biblical theme. See Genesis 2:7, Isaiah 29:16; 64:8, and Romans 9:20-24. Jeremiah is instructed to tell the people of Judah and Jerusalem that Yahweh is a potter shaping evil against them and devising a plan, so they must turn from their evil ways and amend their lives (v.11).
Americans, especially younger generations, believe “You Can Be Anything You Want To Be.” This was the finding of famed Psychologist Jean Twenge (Generation ME, esp. pp.72ff.). The First Lesson affords an opportunity to critique this concept in favor of the awareness that we are in God’s hands, just the clay God molds, and that God has a plan for our lives which we do well gladly to seek and follow where he leads us. Sermons can point out the joy and assurance this provides, that turning from evil and amending our lives are not just our responsibility alone, that with God’s leadership this can happen.
Philemon 1:1-21
The Second Reading reviews most of the verses of this Letter written by Paul to a Christian living in Colossae (in modern Turkey), Philemon. The Epistle seems to have been written while the Apostle was imprisoned (vv.1,9-10,13,23). He endeavors to request the slave owner Philemon to allow the slave Onesimus either to remain with Paul or be granted emancipation. The slave had apparently not only served Paul but converted to the faith
The lesson begins with Salutation (vv.1-3) and a Thanksgiving (vv.4ff.) which is offered because Paul has heard of Philemon, Apphia, and Archippus (vv.1-2) because of their love for all saints and for their faith in Christ (v.5). He prays that their sharing of faith may become effective when they perceive the good we may do for Christ (v.6). Joy and encouragement are also expressed on account of their love, as the hearts of saints are said to be refreshed form this (v.7).
Paul decides not to command as a duty but to appeal on the basis of love on behalf of one he calls his child, Onesimus (he claims to have become like a father to him during the Apostle’s imprisonment) (vv.8-10). Onesimus has not been useful to Philemon recently, but has been most useful to Paul, he reports. Paul is sending Onesimus back to Philemon (vv.11-12). The Apostle wanted to keep Onesimus who could be of service to him (v.13), but he preferred to do nothing without consent, so that the good done in letting Onesimus remain would be voluntary (vv.13-14).
Paul then speaks of Onesimus having been separated from Philemon (presumably the result of his running away from his master). He suggests that this may have happened so Onesimus would be with Philemon forever, not as a slave, but as a beloved brother (vv.15-16). The Apostle urges that if Philemon considers him his partner, he welcome Onesimus as he would Paul. The Apostle also requests that if Onesimus owes Philemon anything, the debt should be charged to Paul (vv.17-18). Paul concludes, noting what is written by him. He urges that Philemon would grant him the request, expressing confidence in the response (vv.19-21).
The lesson invites or demands attention to poverty and slavery. Statistics released last year indicate that 39.7 million people were poor. This works out to 12.3 percent of the population or 1 in 8 Americans. A 2018 Global Slavery Index indicates that 40 million people worldwide are enslaved. At least two possible directions for the sermon are suggested. Of course preachers might use the text as an opportunity to demonstrate how sometimes the Bible is culturally conditioned, and Paul’s willingness to accept slavery is such an instance. Then the sermon becomes an occasion to lament the racism and poverty which have ensued from slavery or else to critique the human trafficking which continues. Another option for the sermon, one more in line with the Theme of the Day, might be to highlight how the text is a Word on how God works in surprising ways, through the lowly, including Onesimus the slave. Likewise he might be using the poor or ordinary people like us to do His Will, even to contribute to ending poverty and human trafficking.
Luke 14:25-33
The Gospel is again drawn from the Gospel for this Cycle, the first part of a two-part history of the Church, traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 23). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). In this lesson Jesus’ teachings about discipleship are reported. Though there is a parallel in Matthew 10:37-38 to vv.26-27, only Luke brings all these teachings together.
Addressing large crowds, Jesus teaches that whoever comes to him and does not hate family, even life itself, cannot be His disciple (vv.25-26). It may be that the reference to “hating” [miseo] family in this text may be employed more in the Old Testament sense meaning “forsaking” in order to make room for God’s purpose, as in Malachi 1:23 (Eduard Schweizer, The Good News According To Luke, p.241). Jesus proceeds to claim that whoever does not carry the cross and follow him cannot be His disciple (v.27). He claims that no one planning to build a tower does not first estimate the cost in order to see if he has enough to complete it. If not, he will be ridiculed (vv.28-30). Jesus adds that likewise no king wages war without considering the size of armies. If he does not have enough men he will seek peace (vv.31-32).
Likewise no one can be Jesus’ disciple if he does not give away all his possessions (v.33).
Studies of the human brain reveal that life on the internet is distracting, that for heavy users it overloads our working memories so that we can no longer concentrate (Nicholas Carr, The Shallows, esp. pp.192ff.). And a 2016 survey conducted by Vox/Morning Consult Poll 2016 confirms this finding. Seventy-eight percent of people under 30 found the constant connectivity of their smartphones distracting. All sorts of distractions lure us away from God in real time. Sermons on this lesson do well to focus on the Greek sense of the word translated “hate,” the likelihood of it meaning “forsaking” in order to make room for God’s purposes. Nothing, not even the beautiful things in life like family, and certainly not the frivolous, should take our focus off God. When that happens we will be more focused on what matters.
All the lessons testify to how devotion to God, being led by him and focusing on his will, makes a difference in our lives. This is clearly a theme associated with the Season after Pentocost's focus on living the Christian life.
