Response to Distractions
Commentary
All four of today’s texts address distractions which may lead us astray of becoming the people of faith God wishes us to be along our faith journey. Haggai addresses not being distracted from priorities in building projects in order to develop a stable community. Psalm 145 might be an interpretative lens to remind us that God remains the king of the universe, despite how archaic any monarchial language might appear to be for our times. We should not allow false claims about the time or date to distract us from growing as disciples, as the Pauline writer of 2 Thessalonians reminds us during this season of the church or Pentecost. Luke 20 shows us that God’s reign on earth and heavens for eternity is not to be restricted to human community or family institution categories despite the best of intentions. The day of the Lord will indeed occur.
Haggai 1:15b--2:9
Haggai is dated at 520 BCE, after the decree of Cyrus the Persian in 538 BCE, allowing the exiles to return to their homeland of Judah (Ezra 1:2-4; 6:2-5). Zerubbabel was granted governorship over the now semi-independent land. He was of the lineage of King David, as the grandson of King Jehoiachin (2 Kings 25:18; 1 Chronicles 3:17, identified as Jeconiah). Haggai 1:8 summarizes the entire book, “Go up to the hills and bring wood and build the house, so that I may take pleasure in it and be honored, says the Lord.” Rebuilding the temple is Haggai’s single mission in this prophetic book. There is no mention of social justices, nor assurances that God dwells with the contrite and humble person.
Haggai 2:1-9 is used in some worship settings for dedication of a church building. This text would be appropriate to use in the recognition or dedication of a church building project Sunday. It would also make a good text for evening services with prayers to give thanks for God’s promise of splendor and glory in the temple (2:9).
It has been speculated that the later Persian ruler Darius feared growing Egyptian strength and hence supported the rebuilding of the whole Judean province, including the temple as a buffer against any potential military attacks (Achtemeier, 95).
The distraction the prophet encounters is the people’s greater desire to build their own homes and protective walls to the city. The returnees were desperately poor. The return to the land of Judah was less than glorious as promised by earlier prophets such as Isaiah. Food shortages and financial inflation abounded. Haggai argues for a localized visible presence of God to be seen and experienced in the temple as the top priority toward building stability in the community. Will this project be rewarded in terms of financial prosperity is suggested, but not guaranteed, depending on the scholars consulted?
Haggai still believes a new temple will translate into visible sign of assurance of Gods’ covenant people being renewed in their hearts as a reminder of God’s presence and promises. God rules the past, present and future is another message the temple’s presence sends to the returnees from exile. Regardless of how hungry or impoverished the people feel, the temple is a reminder of God’s presence.
The temple project is structured in four phases: 1) the decision to build; 2) preparation of the building site and materials; 3) laying of the foundations; 4) construction and dedication ceremonies. Haggai is written after the third stage is complete. The temple project began on September 21, 520 BCE. While it did not match the splendor of King Solomon’s project, it was a sign of God’s presence and stability for years to come.
Another theme of this text that of “take courage…” to Joshua the priest and the people of the land who work to rebuild the temple (2:4). A preaching theme here is that God stills bring the people of faith a future, though it may be unknown at the time. New possibilities do exist as the people of faith take courage in God.
Another preaching path to explore from Haggai is that of the Messiah stand within scripture. Haggai 2:23 does say, “On that day, says the Lord of hosts, I will take you, O Zerubbabel my servant, son of Shealtiel, says the Lord, and make you like a signet ring; for I have chosen you, says the Lord of hosts.” Christians read this text to the coming of Jesus as the Messiah who was in the lineage of Zerubbabel (Matthew 1:12-13). This is significant because it is another reference of what God plans to do in God’s incarnation which was spoken of earlier in the Isaiah 7:14 text of Immanuel. [Sources: Achtemeier, Elizabeth, Interpretation, A Bible Commentary for Teaching and Preaching: Nahum-Malachi, Lexington, KY: Westminister John Knox Press, 1986); Boda, Mark J. H., “Haggai, Book of,” The New Interpreter’s Dictionary of the Bible, Volume 2, Katharine Sakenfeld, editor, Nashville, TN: Abingdon Press, 2007).
Psalm 145:1-5; 17-21
This is the last of the King David psalms written in a Hebrew acrostic alphabet form. The psalms were the hymnal of the ancient Christian church. This psalm serves as a reminder that God fulfills all of God’s promises. Also, God wants to be the Lord of all of creation. In this sense, the psalm compliments Jesus’s mission in Luke 19:10 “to seek out and save the lost.” The psalmist wants all of creation to worship God as the great provider, and not be distracted by any false gods or idols.
Psalm 145 opens with a doxology to remind people of faith of God’s universal care, generosity and willingness to take action when necessary. David, the author has a lived experience of this hymn. God as the great provider is echoed throughout this psalm.
One four-point sermon suggestion might be the psalmist testifies to: 1) help for the inadequate, or those who are falling (vs. 14); 2) food for all creatures (generous provider, vs. 15-16); 3) answers those who pray, or God remains nearby. (vs. 18,19); 4) protection for those who are his. God is both deliverer and judge (vs. 20).
An alternative path to explore is in verse 20. Do we need or appreciate a God who is also a “judge?” If there were no judgement side of God, would wickedness and evil abound even more? Yet, is it self serving and arrogant to believe that God judges those who do not believe as we do in our objects of faith?
Another recurring theme is God’s intense kingship over all of the universe. Why would a person become distracted from this reality? Psalm 145 is very bold in pronouncing these traits of God. Are modern extremes in weather conditions throughout the world subtle reminders that humans are to be responsible stewards of Gods’ creation? Yes, God is provider, deliverer and listens to prayer. However, abuse to any of God’s creation, which includes abuse of other humans does lead to consequences of judgement. We can still rest assured at night that God remains the constant in our personal universes be they want we view as pleasing or displeasing.
Also, do we want a God who has dominion over the universe or do we believe modern science and technology are the more reliant paths toward a better future? Is there a way to continue to have a combination of both transcendent God who exercises control of the universe and uses of science and technology, without falling into idolatry? This psalm raises the questions regarding whether we truly believe the God of the scriptures remains our source of meaning and hope, or do we rely on other forces such as money, technology and manipulation of resources to serve self-interests? [Sources: Allen, Leslie, C. Word Biblical Commentary, Psalms 1011-150, (Waco, TX: Word Books, 1983); Brueggemann, Walter and William H. Bellinger Jr., New Cambridge Commentary: Psalms, (New York, NY: Cambridge University Press, 2014); Kidner, Derek, Tyndale Old Testament Commentaries, Psalms 73-150, (Downers Grove, IL: Intervarsity Press, 1973)].
2 Thessalonians 2:1-5; 13-17
Authorship questions regarding whether this is original Pauline authorship exist. The epistle can be dated earlier in the 60s CE or 70-110 CE. One solution to avoid getting mired in authorship issues is simply take a cue from 1 Thessalonians 1:1, where the salutation is, “Paul, Silvanus and Timothy…” Thus, Silvanus can be viewed as the Paul’s scribe whose writing style may or may not conform to the terminology, order of words or additions and omissions from the uncontested Pauline epistles such as Romans and Corinthians. The basic content of 2 Thessalonians remains intact for this lesson. This article will address the author as “Paul.”
There are two distractions which Paul strives to address in a pastoral manner. First, there is a belief that the second coming of Jesus has already occurred. This has resulted in disillusionment and alarm that the people have been abandoned during a time of fierce persecution. Sources of this false teaching are contested. It could have been anonymous letter which has not been discovered. Possibly, it could be an inner sect of the congregation which is spreading this false teaching. Finally, some archeologists and scholars suspect this could be a Gnostic group in the community who seek to lead people astray (Aus, 206-207).
One theme to consider is what sort of deceptions are people of faith vulnerable in any generation of the church? Changes in agricultural, industrial, high technology and digital aged media could suggest the end of a particular time era. Historically, farm families who had to flee to polluted, hard labor, low wage industrial cities in order to make a living might fit this description. People whose secure jobs have been replaced with artificial intelligence might also observe this sort of pattern. However, Paul would say “not to be quickly shaken in mind or be alarmed, either by spirit or by word or by letter, as though from us, the effect that the Day of the Lord is already here” (2:2). Most Christians have a confession of the second coming of Jesus as Christ as spoken in the Apostles’ Creed, “He will come again to judge the living and the dead.”
Second, the man of lawlessness has led some people to believe that his persecution of the Christians suggests that the Day of the Lord is upon them. Scholars disagree which Roman emperor this man of lawlessness may be. However, the point of reference in recent memory is that of Antiochus Epiphanes IV during the period of the Books of Maccabees. God does restrain such evil men. But the key trait of such a person is lawlessness and chaos, which needs restraint. (2:6-7).
Paul wants to affirm the congregation for their faith in the truth he has taught them. This suggests that there is already a body of doctrine or teachings which serves as basis for what Christians believe as authentic believers. One such direction is that of sanctification. This implies that simply joining the Christian community does not end the faith journey, but sanctification is another test of true faith Jesus Christ as Lord. A sermon on the congregation’s view of sanctification is in order here. This topic would be for another article.
The pastoral charge is to stand firm and hold fast to the “traditions” they have been taught. This might suggest for any modern Christian congregation that their catechism, statements of faith, doctrines or confessions are another measuring rod to determine which teachings are and are not congruent with those of the ancient Christian church. Hence, a preacher could select a cherished doctrine of their congregation or fellowship as point of departure for a sermon on this text.
The bottom line whether any teaching which occurs in a church serves to comfort and strengthen Christians toward good works (as a part of the sanctification journey, not to earn their salvation).
The reality is that persecution in any form and any age can work to distract people of faith to from becoming the Christians God would wish them to be on earth. Evil leaders can impose much hardship, unfair expectations and even spread false rumors. Paul believes any Christian congregation already has a body or book of traditions to follow in order to remain persistent in faithful living.
This text also raises the question of how a Christian church passes on its teachings on scripture, doctrines, creeds etc. For example, it would probably be a safe bet to always keep the Ten Commandments in Exodus 20 and Deuteronomy 5 in high visibility in any place of worship. Christians might define their kingdom of God (Mark, Luke) or heaven (Matthew) with the sermons on the mount and plain in Matthew 5-7 and Luke 6. Discussions on such texts can be fruit for Bible studies and challenges for growing as disciples. 2 Thessalonians would suggest regardless which power is making life uncomfortable for Christians of any age, these scriptural traditions remain intact and cannot be easily deleted from the church’s vocabulary and memory. [Sources: Green, Gene L. Pillar Commentary: The Letters to the Thessalonians, (Grand Rapids, MI: Wm. B. Erdmann’s, 2002); Hultgren, Arland J., and Roger Aus, Augsburg Commentary on the New Testament: I-II Timothy, II Thessalonians, Minneapolis, MN: Augsburg Fortress, 1984)].
Luke 20:27-38
Jesus’ ministry is being distracted by the Sadducees asking a mocking question intended to ridicule Jesus. Possibly it was a stock question the Sadducees used to put by Pharisees or anybody who believed in a resurrection from the dead. Luke has taken the same incident in Mark 12 and elaborated on it to make it a teaching moment to skeptics and opponents who seek far-fetched anecdotal scenarios to undermine Jesus’ ministry. The Sadducees (Some think they had Zadokite roots and only identify with the first five books of the Hebrew Bible, Carroll, 405). What is at stake in this question is the nature of God’s reign. Does it end with human death on earth?
Also, Luke uses this story as a climatic event to demonstrate that Jesus has overcome the argument of all of his opponents thus far. This response will clear the way for Jesus to take the offense against the teachings and practices of the scribes (Marshall, 738).
With the use of the Levirate marriage laws in Deuteronomy 25:5, Genesis 38:8 and Ruth 4:1-12, a question is posed regarding a woman who becomes a widow at the death of her husband. Did Israel adopt such a practice from the Assyrians, Hittites or Canaanites, remains an open question? The bottom line is it was an effort to protect the land and assets of the brothers of any particular family (Fitzmyer, 1300).
The Sadducees frame the question so as to erroneously assume that the earthly institutions will continue in the world to come. The question of whether marriage is the basis of procreation and survival of the human race might be a preaching path to explore here.
The story assumes each brother was sincere in his effort to impregnate the widow, and did not spill his seed as did in Onan in Genesis 38:8-9 with Tamar. The Sadducees’ intent was to test Jesus’ use of interpretation of the laws from the Hebrew Bible. Their disbelief in the resurrection would persist regardless of Jesus’ response.
Today, how do people of faith talk with those who have already entered into a discussion with a settled or dogmatic belief which will not budge easily? How much time to Christians spend on people whose minds are already made up about their beliefs in God and simply use such questions as the Sadducees as a distraction, which wastes time and drains energy? They are not nor intended to ever be open minded to other ideas. This question may hit close to home in churches where a certain group already has their mind made up regarding a building project, social issue the denomination is wrestling with or policy on weddings, funerals and use of the church fellowship hall.
Luke’s counsel would be to make sure the argument is clear and concise with the terms used. Another way to put is compare apples to apples, be they red or green apples. Jesus’ argument is that God’s covenant with God’s people remain intact. God remains the deity of Abraham, Moses and Isaac who have long since passed away on this earth. Yet, God is presently their God where they are located in the afterlife. It is contested as to whether Abraham, Moses and Isaac are in a spirit being, later to take on a full body at the day of resurrection. Jesus’ point is that God remains God to believers even after their death on earth.
Divine fatherhood replaces human parents. So, family units on earth may not serve a useful function of procreation or community bonding as on earth. Marriage is unnecessary. Property rights of families are no longer at stake. This all points to the nature of God’s kingdom to come (Luke 11:2). God remains the Creator of life and eternal life. God is good for God’s promises. Those who claim to be part of the corporate existence in Christ of the church, will eventually continue to live with this community of faith for eternity. This is one snapshot of Luke’s vision of the kingdom of God. The rules the Sadducees use to frame their question are simply moot (Marshall, 742-743). God’s reign different than any other empire or power broker on earth (Carroll, 406).
The text concludes that Jesus has spoken well and the Sadducees will no longer dare to ask him another question (20:40). Later in Luke 20:45-47, Jesus will denounce the scribes. Destruction of the temple themes and a plot to kill Jesus will occur in future chapters Luke 21 and 22. Might this imply that after words cannot dissuade Jesus, more violent measures are being considered? What would this imply for the fate of people of faith in any age whose views do not conform with the cultural norms controlled by the power forces of the day? [Sources: Carroll, John T, The New Testament Library: Luke, Louisville, KY: Westminster John Knox, 2012); Fitzmyer, Joseph A., The Anchor Bible: The Gospel According to Luke X-XXIV, Garden City, NY: Double Day, 1985); Marshall, I. Howard, New International Greek Testament Commentary: Commentary on Luke, Grand Rapids, MI: Wm. B. Erdmann’s, 1978)].
Application
This text is an obvious entry point to preach on resurrection or the afterlife. The classic largest volume I have used on this topic is N.T. WrightThe Resurrection of the of the Son of God (Minneapolis, MN: Augsburg Fortress, 2003). Luke assumes the Sadducees do not believe in the afterlife whereas the Pharisees and Christians do. The living arrangements on earth are not applicable to the afterlife is Jesus’ main point in this text. This theme could be tied to the Psalm 145 text regarding God’s reign as well as 2 Thessalonians 2 of the assurance which Paul brings to the topic of the second coming and new life. It is useless to speculate when this will occur, and evangelists throughout history have made much money on books and other media off such predictions. Rather, the congregation or fellowship ‘s time be better spent to focus on its own biblical and doctrinal teachings in how they can help bring in the kingdom God here and now.
What modern questions are used today to distract people from taking the biblical teachings of their faith seriously? One of the most frequent questions often ask in any time is, “Why do I have to belong to a church or go into a building to worship God, when I can do so in my own way in my backyard or patio?” Again, Luke as well as all of the gospel writers and Paul, believe we are baptized/converted into a body of believers or community of faith. Christ died for the community who confesses him as Savior and Lord. Christianity is not an individual home brewed religion.
Alternative Application
“…and they can no longer die; for they are like the angels. They are God's children, since they are children of the resurrection” Luke 20:36. What is the nature of being like angels after we die? In Luke 2:10-14, we have an angel speaking to the shepherds regarding the birth of baby Jesus. Is there a place to imagine ourselves like angels in our own personal Christian journey?
Haggai 1:15b--2:9
Haggai is dated at 520 BCE, after the decree of Cyrus the Persian in 538 BCE, allowing the exiles to return to their homeland of Judah (Ezra 1:2-4; 6:2-5). Zerubbabel was granted governorship over the now semi-independent land. He was of the lineage of King David, as the grandson of King Jehoiachin (2 Kings 25:18; 1 Chronicles 3:17, identified as Jeconiah). Haggai 1:8 summarizes the entire book, “Go up to the hills and bring wood and build the house, so that I may take pleasure in it and be honored, says the Lord.” Rebuilding the temple is Haggai’s single mission in this prophetic book. There is no mention of social justices, nor assurances that God dwells with the contrite and humble person.
Haggai 2:1-9 is used in some worship settings for dedication of a church building. This text would be appropriate to use in the recognition or dedication of a church building project Sunday. It would also make a good text for evening services with prayers to give thanks for God’s promise of splendor and glory in the temple (2:9).
It has been speculated that the later Persian ruler Darius feared growing Egyptian strength and hence supported the rebuilding of the whole Judean province, including the temple as a buffer against any potential military attacks (Achtemeier, 95).
The distraction the prophet encounters is the people’s greater desire to build their own homes and protective walls to the city. The returnees were desperately poor. The return to the land of Judah was less than glorious as promised by earlier prophets such as Isaiah. Food shortages and financial inflation abounded. Haggai argues for a localized visible presence of God to be seen and experienced in the temple as the top priority toward building stability in the community. Will this project be rewarded in terms of financial prosperity is suggested, but not guaranteed, depending on the scholars consulted?
Haggai still believes a new temple will translate into visible sign of assurance of Gods’ covenant people being renewed in their hearts as a reminder of God’s presence and promises. God rules the past, present and future is another message the temple’s presence sends to the returnees from exile. Regardless of how hungry or impoverished the people feel, the temple is a reminder of God’s presence.
The temple project is structured in four phases: 1) the decision to build; 2) preparation of the building site and materials; 3) laying of the foundations; 4) construction and dedication ceremonies. Haggai is written after the third stage is complete. The temple project began on September 21, 520 BCE. While it did not match the splendor of King Solomon’s project, it was a sign of God’s presence and stability for years to come.
Another theme of this text that of “take courage…” to Joshua the priest and the people of the land who work to rebuild the temple (2:4). A preaching theme here is that God stills bring the people of faith a future, though it may be unknown at the time. New possibilities do exist as the people of faith take courage in God.
Another preaching path to explore from Haggai is that of the Messiah stand within scripture. Haggai 2:23 does say, “On that day, says the Lord of hosts, I will take you, O Zerubbabel my servant, son of Shealtiel, says the Lord, and make you like a signet ring; for I have chosen you, says the Lord of hosts.” Christians read this text to the coming of Jesus as the Messiah who was in the lineage of Zerubbabel (Matthew 1:12-13). This is significant because it is another reference of what God plans to do in God’s incarnation which was spoken of earlier in the Isaiah 7:14 text of Immanuel. [Sources: Achtemeier, Elizabeth, Interpretation, A Bible Commentary for Teaching and Preaching: Nahum-Malachi, Lexington, KY: Westminister John Knox Press, 1986); Boda, Mark J. H., “Haggai, Book of,” The New Interpreter’s Dictionary of the Bible, Volume 2, Katharine Sakenfeld, editor, Nashville, TN: Abingdon Press, 2007).
Psalm 145:1-5; 17-21
This is the last of the King David psalms written in a Hebrew acrostic alphabet form. The psalms were the hymnal of the ancient Christian church. This psalm serves as a reminder that God fulfills all of God’s promises. Also, God wants to be the Lord of all of creation. In this sense, the psalm compliments Jesus’s mission in Luke 19:10 “to seek out and save the lost.” The psalmist wants all of creation to worship God as the great provider, and not be distracted by any false gods or idols.
Psalm 145 opens with a doxology to remind people of faith of God’s universal care, generosity and willingness to take action when necessary. David, the author has a lived experience of this hymn. God as the great provider is echoed throughout this psalm.
One four-point sermon suggestion might be the psalmist testifies to: 1) help for the inadequate, or those who are falling (vs. 14); 2) food for all creatures (generous provider, vs. 15-16); 3) answers those who pray, or God remains nearby. (vs. 18,19); 4) protection for those who are his. God is both deliverer and judge (vs. 20).
An alternative path to explore is in verse 20. Do we need or appreciate a God who is also a “judge?” If there were no judgement side of God, would wickedness and evil abound even more? Yet, is it self serving and arrogant to believe that God judges those who do not believe as we do in our objects of faith?
Another recurring theme is God’s intense kingship over all of the universe. Why would a person become distracted from this reality? Psalm 145 is very bold in pronouncing these traits of God. Are modern extremes in weather conditions throughout the world subtle reminders that humans are to be responsible stewards of Gods’ creation? Yes, God is provider, deliverer and listens to prayer. However, abuse to any of God’s creation, which includes abuse of other humans does lead to consequences of judgement. We can still rest assured at night that God remains the constant in our personal universes be they want we view as pleasing or displeasing.
Also, do we want a God who has dominion over the universe or do we believe modern science and technology are the more reliant paths toward a better future? Is there a way to continue to have a combination of both transcendent God who exercises control of the universe and uses of science and technology, without falling into idolatry? This psalm raises the questions regarding whether we truly believe the God of the scriptures remains our source of meaning and hope, or do we rely on other forces such as money, technology and manipulation of resources to serve self-interests? [Sources: Allen, Leslie, C. Word Biblical Commentary, Psalms 1011-150, (Waco, TX: Word Books, 1983); Brueggemann, Walter and William H. Bellinger Jr., New Cambridge Commentary: Psalms, (New York, NY: Cambridge University Press, 2014); Kidner, Derek, Tyndale Old Testament Commentaries, Psalms 73-150, (Downers Grove, IL: Intervarsity Press, 1973)].
2 Thessalonians 2:1-5; 13-17
Authorship questions regarding whether this is original Pauline authorship exist. The epistle can be dated earlier in the 60s CE or 70-110 CE. One solution to avoid getting mired in authorship issues is simply take a cue from 1 Thessalonians 1:1, where the salutation is, “Paul, Silvanus and Timothy…” Thus, Silvanus can be viewed as the Paul’s scribe whose writing style may or may not conform to the terminology, order of words or additions and omissions from the uncontested Pauline epistles such as Romans and Corinthians. The basic content of 2 Thessalonians remains intact for this lesson. This article will address the author as “Paul.”
There are two distractions which Paul strives to address in a pastoral manner. First, there is a belief that the second coming of Jesus has already occurred. This has resulted in disillusionment and alarm that the people have been abandoned during a time of fierce persecution. Sources of this false teaching are contested. It could have been anonymous letter which has not been discovered. Possibly, it could be an inner sect of the congregation which is spreading this false teaching. Finally, some archeologists and scholars suspect this could be a Gnostic group in the community who seek to lead people astray (Aus, 206-207).
One theme to consider is what sort of deceptions are people of faith vulnerable in any generation of the church? Changes in agricultural, industrial, high technology and digital aged media could suggest the end of a particular time era. Historically, farm families who had to flee to polluted, hard labor, low wage industrial cities in order to make a living might fit this description. People whose secure jobs have been replaced with artificial intelligence might also observe this sort of pattern. However, Paul would say “not to be quickly shaken in mind or be alarmed, either by spirit or by word or by letter, as though from us, the effect that the Day of the Lord is already here” (2:2). Most Christians have a confession of the second coming of Jesus as Christ as spoken in the Apostles’ Creed, “He will come again to judge the living and the dead.”
Second, the man of lawlessness has led some people to believe that his persecution of the Christians suggests that the Day of the Lord is upon them. Scholars disagree which Roman emperor this man of lawlessness may be. However, the point of reference in recent memory is that of Antiochus Epiphanes IV during the period of the Books of Maccabees. God does restrain such evil men. But the key trait of such a person is lawlessness and chaos, which needs restraint. (2:6-7).
Paul wants to affirm the congregation for their faith in the truth he has taught them. This suggests that there is already a body of doctrine or teachings which serves as basis for what Christians believe as authentic believers. One such direction is that of sanctification. This implies that simply joining the Christian community does not end the faith journey, but sanctification is another test of true faith Jesus Christ as Lord. A sermon on the congregation’s view of sanctification is in order here. This topic would be for another article.
The pastoral charge is to stand firm and hold fast to the “traditions” they have been taught. This might suggest for any modern Christian congregation that their catechism, statements of faith, doctrines or confessions are another measuring rod to determine which teachings are and are not congruent with those of the ancient Christian church. Hence, a preacher could select a cherished doctrine of their congregation or fellowship as point of departure for a sermon on this text.
The bottom line whether any teaching which occurs in a church serves to comfort and strengthen Christians toward good works (as a part of the sanctification journey, not to earn their salvation).
The reality is that persecution in any form and any age can work to distract people of faith to from becoming the Christians God would wish them to be on earth. Evil leaders can impose much hardship, unfair expectations and even spread false rumors. Paul believes any Christian congregation already has a body or book of traditions to follow in order to remain persistent in faithful living.
This text also raises the question of how a Christian church passes on its teachings on scripture, doctrines, creeds etc. For example, it would probably be a safe bet to always keep the Ten Commandments in Exodus 20 and Deuteronomy 5 in high visibility in any place of worship. Christians might define their kingdom of God (Mark, Luke) or heaven (Matthew) with the sermons on the mount and plain in Matthew 5-7 and Luke 6. Discussions on such texts can be fruit for Bible studies and challenges for growing as disciples. 2 Thessalonians would suggest regardless which power is making life uncomfortable for Christians of any age, these scriptural traditions remain intact and cannot be easily deleted from the church’s vocabulary and memory. [Sources: Green, Gene L. Pillar Commentary: The Letters to the Thessalonians, (Grand Rapids, MI: Wm. B. Erdmann’s, 2002); Hultgren, Arland J., and Roger Aus, Augsburg Commentary on the New Testament: I-II Timothy, II Thessalonians, Minneapolis, MN: Augsburg Fortress, 1984)].
Luke 20:27-38
Jesus’ ministry is being distracted by the Sadducees asking a mocking question intended to ridicule Jesus. Possibly it was a stock question the Sadducees used to put by Pharisees or anybody who believed in a resurrection from the dead. Luke has taken the same incident in Mark 12 and elaborated on it to make it a teaching moment to skeptics and opponents who seek far-fetched anecdotal scenarios to undermine Jesus’ ministry. The Sadducees (Some think they had Zadokite roots and only identify with the first five books of the Hebrew Bible, Carroll, 405). What is at stake in this question is the nature of God’s reign. Does it end with human death on earth?
Also, Luke uses this story as a climatic event to demonstrate that Jesus has overcome the argument of all of his opponents thus far. This response will clear the way for Jesus to take the offense against the teachings and practices of the scribes (Marshall, 738).
With the use of the Levirate marriage laws in Deuteronomy 25:5, Genesis 38:8 and Ruth 4:1-12, a question is posed regarding a woman who becomes a widow at the death of her husband. Did Israel adopt such a practice from the Assyrians, Hittites or Canaanites, remains an open question? The bottom line is it was an effort to protect the land and assets of the brothers of any particular family (Fitzmyer, 1300).
The Sadducees frame the question so as to erroneously assume that the earthly institutions will continue in the world to come. The question of whether marriage is the basis of procreation and survival of the human race might be a preaching path to explore here.
The story assumes each brother was sincere in his effort to impregnate the widow, and did not spill his seed as did in Onan in Genesis 38:8-9 with Tamar. The Sadducees’ intent was to test Jesus’ use of interpretation of the laws from the Hebrew Bible. Their disbelief in the resurrection would persist regardless of Jesus’ response.
Today, how do people of faith talk with those who have already entered into a discussion with a settled or dogmatic belief which will not budge easily? How much time to Christians spend on people whose minds are already made up about their beliefs in God and simply use such questions as the Sadducees as a distraction, which wastes time and drains energy? They are not nor intended to ever be open minded to other ideas. This question may hit close to home in churches where a certain group already has their mind made up regarding a building project, social issue the denomination is wrestling with or policy on weddings, funerals and use of the church fellowship hall.
Luke’s counsel would be to make sure the argument is clear and concise with the terms used. Another way to put is compare apples to apples, be they red or green apples. Jesus’ argument is that God’s covenant with God’s people remain intact. God remains the deity of Abraham, Moses and Isaac who have long since passed away on this earth. Yet, God is presently their God where they are located in the afterlife. It is contested as to whether Abraham, Moses and Isaac are in a spirit being, later to take on a full body at the day of resurrection. Jesus’ point is that God remains God to believers even after their death on earth.
Divine fatherhood replaces human parents. So, family units on earth may not serve a useful function of procreation or community bonding as on earth. Marriage is unnecessary. Property rights of families are no longer at stake. This all points to the nature of God’s kingdom to come (Luke 11:2). God remains the Creator of life and eternal life. God is good for God’s promises. Those who claim to be part of the corporate existence in Christ of the church, will eventually continue to live with this community of faith for eternity. This is one snapshot of Luke’s vision of the kingdom of God. The rules the Sadducees use to frame their question are simply moot (Marshall, 742-743). God’s reign different than any other empire or power broker on earth (Carroll, 406).
The text concludes that Jesus has spoken well and the Sadducees will no longer dare to ask him another question (20:40). Later in Luke 20:45-47, Jesus will denounce the scribes. Destruction of the temple themes and a plot to kill Jesus will occur in future chapters Luke 21 and 22. Might this imply that after words cannot dissuade Jesus, more violent measures are being considered? What would this imply for the fate of people of faith in any age whose views do not conform with the cultural norms controlled by the power forces of the day? [Sources: Carroll, John T, The New Testament Library: Luke, Louisville, KY: Westminster John Knox, 2012); Fitzmyer, Joseph A., The Anchor Bible: The Gospel According to Luke X-XXIV, Garden City, NY: Double Day, 1985); Marshall, I. Howard, New International Greek Testament Commentary: Commentary on Luke, Grand Rapids, MI: Wm. B. Erdmann’s, 1978)].
Application
This text is an obvious entry point to preach on resurrection or the afterlife. The classic largest volume I have used on this topic is N.T. WrightThe Resurrection of the of the Son of God (Minneapolis, MN: Augsburg Fortress, 2003). Luke assumes the Sadducees do not believe in the afterlife whereas the Pharisees and Christians do. The living arrangements on earth are not applicable to the afterlife is Jesus’ main point in this text. This theme could be tied to the Psalm 145 text regarding God’s reign as well as 2 Thessalonians 2 of the assurance which Paul brings to the topic of the second coming and new life. It is useless to speculate when this will occur, and evangelists throughout history have made much money on books and other media off such predictions. Rather, the congregation or fellowship ‘s time be better spent to focus on its own biblical and doctrinal teachings in how they can help bring in the kingdom God here and now.
What modern questions are used today to distract people from taking the biblical teachings of their faith seriously? One of the most frequent questions often ask in any time is, “Why do I have to belong to a church or go into a building to worship God, when I can do so in my own way in my backyard or patio?” Again, Luke as well as all of the gospel writers and Paul, believe we are baptized/converted into a body of believers or community of faith. Christ died for the community who confesses him as Savior and Lord. Christianity is not an individual home brewed religion.
Alternative Application
“…and they can no longer die; for they are like the angels. They are God's children, since they are children of the resurrection” Luke 20:36. What is the nature of being like angels after we die? In Luke 2:10-14, we have an angel speaking to the shepherds regarding the birth of baby Jesus. Is there a place to imagine ourselves like angels in our own personal Christian journey?
