It's Not At All About You and Me
Commentary
All the lessons testify to the theme that it’s not at all about you and me; it’s all about God!
Job 38:1-7 (34-41)
The First Lesson is drawn from a folktale probing faith in the midst of suffering. The date of the work is uncertain but perhaps it was composed around the time of the Babylonian captivity in the sixth or fifth centuries BC. There are several parallel ancient Egyptian texts. The book is a challenge to conventional Hebraic wisdom thinking, as it appears along with Proverbs, the older vision of the divine order of life and God’s justice in maintaining that order.
This lesson reports on Yahweh’s first speech in response to Job’s laments. He appears in a whirlwind, a frequent setting for divine appearances (Nahum 1:3; Psalm 18:-15; Ezekiel 1:4). Having been questioned by Job about his plight (3:11,16; 13:24), Yahweh questions him specifically to demonstrate the inability of Job to understand the mysteries of creation. This lack of understanding on Job’s part discredits the validity of his questions about why he has experienced all the misfortunes (vv.2-3). Job and no mortals were engaged in actual creation (vv.4-7). None but God can send lights (v.35) or bring rain (v.37). None but him can feed the creatures (vv.39,41), Only the Lord has wisdom [chokmah] and can give understanding [binah] to human beings (vv.37,36).
We human beings have a tendency to try to put God in a box. Job had certainly been guilty of doing that. And like him we especially do it at times like this when things in our nation and in our lives are
not proceeding as we would wish they were. Just as God put Job in his place in this lesson, so he reminds us when we challenge what is going on in life that we were not engaged in creating the world, that we can’t send light or bring rain, that we don’t really produce the food we eat (at least not without God’s interventions).
Life is a lot better when we try to forget our own agendas for what the world should be like and try instead to look at things from God’s side. Of course in a society which programs us to view life naturally, to analyze things logically and scientifically, that is hard to do. Help the flock to reflect on the awesomeness of the created order and our comparative insignificance, on the fact that the Earth is 4.543 billion years old, that it is part of a solar system of which ours in just 1 of 100 to 400 billion other stars, that you and I are just a couple of the 109 billion humans who have walked the earth. Where we when all this was created? How insignificant our accomplishments, how little impact we can ever make when you remember all the billions of people who have walked the earth.
We can also help the flock better see God in the things we call natural by drawing upon by drawing upon insights from modern quantum physics. This science has sought to find ways to describe how it is that the various atoms and the molecules which comprise them have been able to come together to form matter. The existence of a Higgs Field which functions to “glue” these molecules together has been theorized, and there has been some good indications of its existence. This field is omnipresent, said to be found in all matter, and yet it is invisible! Is this a way for the faithful to describe God’s presence in the natural order? In that case God is truly in food, bringing the rain, sending the light, in birth processes and good human relationships. Explore these possibilities with members of the congregation, help them discern God in what seems to be natural.
Hebrews 5:1-10
The Second Lesson is part of a discussion of the theme of Jesus as high priest, an appropriate topic for this anonymous treatise of which it is part, a book devoted to arguing for the superiority of Christ’s sacrifice to those of Levitical priests. It 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 view 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).
In discussing Jesus as high priest, the author notes that every high priest is chosen to offer gifts and sacrifices. He is able to deal gently with the wayward since he is subject to weakness (v.2). This gentleness stands out in relationship to the Hebraic faith of the era, which provided for no atoning sacrifice for deliberate and defiant sins like Christians claimed were given in the Son (cf. Numbers 15:30; Deuteronomy 17:12). Human high priests must offer sacrifice for their own sin as well as for the people, it is noted (v.3). It is true that like these priests Christ did not glorify Himself by becoming a high priest, but is appointed by God. Quoting Psalms 2:7 and 110:4 it is noted that God made Christ a priest after the order of the Priest-King Melchizekek of Salem (the name for Jerusalem prior to becoming David’s capital) (Genesis 14:17-20) (vv.4-6,10). Jesus is then described as offering up prayers with loud cries to God who would save Him. He was heard, the writer adds, because of his reverent submission, manifest in his learning obedience. As such, he became the source [aitios, literally “cause”) of eternal salvation (v.9b).
According a recent poll undertaken by the Cultural Research Center at Arizona Christian University, only one-third of American adults (35%) believe that salvation only comes through the sacrifice of Christ. Other poll data (see the poll reported on this week’s gospel commentary below) suggest that these Americans really do not think we need the atonement, because we are good enough to save ourselves. It makes you wonder why the early Christians and their Jewish forebears did not have this self-confidence we do, why they felt they needed sacrifices in order to be worthy of salvation and God’s kindness. It is easy enough to figure that one out. Pre-modern people were not raised with a passion for self-esteem like we have been. But with this passion for over-rating our goodness and worth, we are not only deluding ourselves, but missing out on one of the beautiful things of the Christian gospel, the most beautiful thing about the Christian view of life. We have a God who loves us so much He would die for us.
Tell stories about heroes who risked their life for someone else – perhaps in your congregation or about those risking their lives on 9/11, about heroic acts of police or fire-fighters, or war-hero stories. Note how those saved in such accounts feel gratitude towards their human savior for the rest of their lives, live in awe of the sacrifice. These near-victims are never the same as a result of the bravery and compassion of their human saviors. Is it any different for all Christians? We have Jesus, we have a God, who actually has died to save our (eternal) lives. Why then are we not changed by this knowledge of how much we matter to God? Perhaps the reason why Christ’s atoning work is being ignored by so many Americans is that they and we do not want to be reminded of how much we owe to Jesus our Lord. This insight might get us thinking more about Him and less about ourselves (our self-esteem).
In fact, reveling in what Christ has done for us paradoxically gets us feeling better about ourselves than we would if we just concentrated on self-esteem. Martin Luther spoke of God’s love as an immeasurable sea and our works and sins are sparks. Christ’s work throws all those sparks that we regret in the immeasurable ocean, and they are snuffed out (Luther’s Works, Vol.17, p.223). Christ’s sacrifice drowns us and all our shortcomings in His ocean of love. Surrounded by such love, all our sin and regrets don’t have a chance. No, Christ’s work on the cross is not something anybody can really forget, when you just take time to think about what it means
Mark 10:35-45
The gospel continues to be drawn from the oldest gospel. Many scholars believe this book was written for the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish custom and Palestinian geography (see 7:2-4,31). But the book could also have been written for Palestinian Christians. In this lesson, we have the story of James and John seeking highest honor. Matthew’s Gospel (20:20-28) offers a parallel account. In Luke’s version, (22:24-27) we are merely exposed to Jesus’ teachings about greatness but without reference to James and John seeking honor.
These brothers (sons of Zebedee) ask Jesus to grant them whatever they ask. They request seats of honor next to Jesus (to sit at Jesus’ right hand) in glory (vv.35-37). Jesus responds, contending they do not know what they have asked, asking them if they know it entails enduring all that he endures (his baptism and the cup he would need to drink, which probably refers to woe and suffering according to Old Testament usage (Psalm 11:6; Isaiah 51:17,22) (v.38). The brothers reply that they are ready to endure all that Jesus does (v.39). He responds that sitting at his right hand is not his gift to give, for such seats of honor will be given to those prepared. The other ten disciples are angered at James and John for their request (v.41). Jesus responds that whoever wishes to be great among his flock must be a servant [doulos], wish to be a slave of all (vv.42-44). Jesus identifies himself as Son of Man [huios tou anthropou], who came not to be served but to serve, giving his life as a ransom for many (v.45). It seems reasonable to think that in this case, Mark’s Jesus uses the title not so much messianically in the sense of Hebraic expectations, but simply to refer to himself with special focus on his life of suffering.
Americans see themselves as good, decent people. A 2020 poll undertaken by an agency of the Arizona Christian University found that a near majority (48%) of Americans believe that if people are generally good they will earn a place in heaven. Introduce the congregation to two pre-modern people who are a lot like us modern Americans – two ancient fishermen, James and John. With their ambition for getting ahead (this passion reflects in their bold efforts to get what they could out of Jesus, to get the seats of honor next to him), they clearly had a lot of self-esteem, thought that they deserved to be at the head of the flock. James and John would do really well in today’s corporate world. They knew how to work the system and were not afraid to put themselves out there in the boss’ sight.
Point out to the flock how the ways of the world (today) are not Jesus’ way. Jesus is clearly not impressed with self-promoting ambition. He asks James, John, and us if we really want to swallow all the tough times which come with being a Christian. The way of Christ is about suffering and servanthood. That is the way of life that also leads to the most happiness, as when you are caring for others your brain rewards you with good brain chemicals (serotonin and dopamine) which feel good (Mayo Clinic Health System, “The Art of Kindness”). People who self-promote are not only overrating themselves (as none of us is good enough to deserve the good we have), but they are also less likely to be happy and certainly not doing Jesus’ thing. Leadership, Jesus’ way, is joyful service. If James and John (and their modern heirs like us) get recognition our way, we’ll wind up choking on all the tasks Jesus and life hand us – what with all the things we’ll have to do for other people which in our self-serving will feel like a nuisance. Jesus makes it clear that you and I (James and John) are not as good as we think. Life is not ultimately about you and me. The way to goodness and being somebody comes from Jesus, from receiving the help that he and God give us in order to serve others.
All the lessons pull us away from ourselves and our own agendas, to the recognition that life really is about God and his agendas, to an appreciation that it is all about seeing things his way and relying on his grace.
Job 38:1-7 (34-41)
The First Lesson is drawn from a folktale probing faith in the midst of suffering. The date of the work is uncertain but perhaps it was composed around the time of the Babylonian captivity in the sixth or fifth centuries BC. There are several parallel ancient Egyptian texts. The book is a challenge to conventional Hebraic wisdom thinking, as it appears along with Proverbs, the older vision of the divine order of life and God’s justice in maintaining that order.
This lesson reports on Yahweh’s first speech in response to Job’s laments. He appears in a whirlwind, a frequent setting for divine appearances (Nahum 1:3; Psalm 18:-15; Ezekiel 1:4). Having been questioned by Job about his plight (3:11,16; 13:24), Yahweh questions him specifically to demonstrate the inability of Job to understand the mysteries of creation. This lack of understanding on Job’s part discredits the validity of his questions about why he has experienced all the misfortunes (vv.2-3). Job and no mortals were engaged in actual creation (vv.4-7). None but God can send lights (v.35) or bring rain (v.37). None but him can feed the creatures (vv.39,41), Only the Lord has wisdom [chokmah] and can give understanding [binah] to human beings (vv.37,36).
We human beings have a tendency to try to put God in a box. Job had certainly been guilty of doing that. And like him we especially do it at times like this when things in our nation and in our lives are
not proceeding as we would wish they were. Just as God put Job in his place in this lesson, so he reminds us when we challenge what is going on in life that we were not engaged in creating the world, that we can’t send light or bring rain, that we don’t really produce the food we eat (at least not without God’s interventions).
Life is a lot better when we try to forget our own agendas for what the world should be like and try instead to look at things from God’s side. Of course in a society which programs us to view life naturally, to analyze things logically and scientifically, that is hard to do. Help the flock to reflect on the awesomeness of the created order and our comparative insignificance, on the fact that the Earth is 4.543 billion years old, that it is part of a solar system of which ours in just 1 of 100 to 400 billion other stars, that you and I are just a couple of the 109 billion humans who have walked the earth. Where we when all this was created? How insignificant our accomplishments, how little impact we can ever make when you remember all the billions of people who have walked the earth.
We can also help the flock better see God in the things we call natural by drawing upon by drawing upon insights from modern quantum physics. This science has sought to find ways to describe how it is that the various atoms and the molecules which comprise them have been able to come together to form matter. The existence of a Higgs Field which functions to “glue” these molecules together has been theorized, and there has been some good indications of its existence. This field is omnipresent, said to be found in all matter, and yet it is invisible! Is this a way for the faithful to describe God’s presence in the natural order? In that case God is truly in food, bringing the rain, sending the light, in birth processes and good human relationships. Explore these possibilities with members of the congregation, help them discern God in what seems to be natural.
Hebrews 5:1-10
The Second Lesson is part of a discussion of the theme of Jesus as high priest, an appropriate topic for this anonymous treatise of which it is part, a book devoted to arguing for the superiority of Christ’s sacrifice to those of Levitical priests. It 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 view 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).
In discussing Jesus as high priest, the author notes that every high priest is chosen to offer gifts and sacrifices. He is able to deal gently with the wayward since he is subject to weakness (v.2). This gentleness stands out in relationship to the Hebraic faith of the era, which provided for no atoning sacrifice for deliberate and defiant sins like Christians claimed were given in the Son (cf. Numbers 15:30; Deuteronomy 17:12). Human high priests must offer sacrifice for their own sin as well as for the people, it is noted (v.3). It is true that like these priests Christ did not glorify Himself by becoming a high priest, but is appointed by God. Quoting Psalms 2:7 and 110:4 it is noted that God made Christ a priest after the order of the Priest-King Melchizekek of Salem (the name for Jerusalem prior to becoming David’s capital) (Genesis 14:17-20) (vv.4-6,10). Jesus is then described as offering up prayers with loud cries to God who would save Him. He was heard, the writer adds, because of his reverent submission, manifest in his learning obedience. As such, he became the source [aitios, literally “cause”) of eternal salvation (v.9b).
According a recent poll undertaken by the Cultural Research Center at Arizona Christian University, only one-third of American adults (35%) believe that salvation only comes through the sacrifice of Christ. Other poll data (see the poll reported on this week’s gospel commentary below) suggest that these Americans really do not think we need the atonement, because we are good enough to save ourselves. It makes you wonder why the early Christians and their Jewish forebears did not have this self-confidence we do, why they felt they needed sacrifices in order to be worthy of salvation and God’s kindness. It is easy enough to figure that one out. Pre-modern people were not raised with a passion for self-esteem like we have been. But with this passion for over-rating our goodness and worth, we are not only deluding ourselves, but missing out on one of the beautiful things of the Christian gospel, the most beautiful thing about the Christian view of life. We have a God who loves us so much He would die for us.
Tell stories about heroes who risked their life for someone else – perhaps in your congregation or about those risking their lives on 9/11, about heroic acts of police or fire-fighters, or war-hero stories. Note how those saved in such accounts feel gratitude towards their human savior for the rest of their lives, live in awe of the sacrifice. These near-victims are never the same as a result of the bravery and compassion of their human saviors. Is it any different for all Christians? We have Jesus, we have a God, who actually has died to save our (eternal) lives. Why then are we not changed by this knowledge of how much we matter to God? Perhaps the reason why Christ’s atoning work is being ignored by so many Americans is that they and we do not want to be reminded of how much we owe to Jesus our Lord. This insight might get us thinking more about Him and less about ourselves (our self-esteem).
In fact, reveling in what Christ has done for us paradoxically gets us feeling better about ourselves than we would if we just concentrated on self-esteem. Martin Luther spoke of God’s love as an immeasurable sea and our works and sins are sparks. Christ’s work throws all those sparks that we regret in the immeasurable ocean, and they are snuffed out (Luther’s Works, Vol.17, p.223). Christ’s sacrifice drowns us and all our shortcomings in His ocean of love. Surrounded by such love, all our sin and regrets don’t have a chance. No, Christ’s work on the cross is not something anybody can really forget, when you just take time to think about what it means
Mark 10:35-45
The gospel continues to be drawn from the oldest gospel. Many scholars believe this book was written for the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish custom and Palestinian geography (see 7:2-4,31). But the book could also have been written for Palestinian Christians. In this lesson, we have the story of James and John seeking highest honor. Matthew’s Gospel (20:20-28) offers a parallel account. In Luke’s version, (22:24-27) we are merely exposed to Jesus’ teachings about greatness but without reference to James and John seeking honor.
These brothers (sons of Zebedee) ask Jesus to grant them whatever they ask. They request seats of honor next to Jesus (to sit at Jesus’ right hand) in glory (vv.35-37). Jesus responds, contending they do not know what they have asked, asking them if they know it entails enduring all that he endures (his baptism and the cup he would need to drink, which probably refers to woe and suffering according to Old Testament usage (Psalm 11:6; Isaiah 51:17,22) (v.38). The brothers reply that they are ready to endure all that Jesus does (v.39). He responds that sitting at his right hand is not his gift to give, for such seats of honor will be given to those prepared. The other ten disciples are angered at James and John for their request (v.41). Jesus responds that whoever wishes to be great among his flock must be a servant [doulos], wish to be a slave of all (vv.42-44). Jesus identifies himself as Son of Man [huios tou anthropou], who came not to be served but to serve, giving his life as a ransom for many (v.45). It seems reasonable to think that in this case, Mark’s Jesus uses the title not so much messianically in the sense of Hebraic expectations, but simply to refer to himself with special focus on his life of suffering.
Americans see themselves as good, decent people. A 2020 poll undertaken by an agency of the Arizona Christian University found that a near majority (48%) of Americans believe that if people are generally good they will earn a place in heaven. Introduce the congregation to two pre-modern people who are a lot like us modern Americans – two ancient fishermen, James and John. With their ambition for getting ahead (this passion reflects in their bold efforts to get what they could out of Jesus, to get the seats of honor next to him), they clearly had a lot of self-esteem, thought that they deserved to be at the head of the flock. James and John would do really well in today’s corporate world. They knew how to work the system and were not afraid to put themselves out there in the boss’ sight.
Point out to the flock how the ways of the world (today) are not Jesus’ way. Jesus is clearly not impressed with self-promoting ambition. He asks James, John, and us if we really want to swallow all the tough times which come with being a Christian. The way of Christ is about suffering and servanthood. That is the way of life that also leads to the most happiness, as when you are caring for others your brain rewards you with good brain chemicals (serotonin and dopamine) which feel good (Mayo Clinic Health System, “The Art of Kindness”). People who self-promote are not only overrating themselves (as none of us is good enough to deserve the good we have), but they are also less likely to be happy and certainly not doing Jesus’ thing. Leadership, Jesus’ way, is joyful service. If James and John (and their modern heirs like us) get recognition our way, we’ll wind up choking on all the tasks Jesus and life hand us – what with all the things we’ll have to do for other people which in our self-serving will feel like a nuisance. Jesus makes it clear that you and I (James and John) are not as good as we think. Life is not ultimately about you and me. The way to goodness and being somebody comes from Jesus, from receiving the help that he and God give us in order to serve others.
All the lessons pull us away from ourselves and our own agendas, to the recognition that life really is about God and his agendas, to an appreciation that it is all about seeing things his way and relying on his grace.
