Things Look Better Up Ahead
Commentary
Exodus 3:1-15
The First Lesson is part of a book telling the story of the Israelites’ escape from Egyptian bondage. It is well known that the book is the product of three distinct oral traditions. This text is probably the product of the oldest of the strands identified as J (most likely a 9th-10th century BC source), so named for its use of the Name Jahweh or Yahweh (translated “Lord”). For in this text we read the account of the theophany of Moses and the burning bush, the divine commission, and the revealing of the divine Name Yahweh.
It is reported that Moses was keeping the flock of his father-in-law Jethro, the priest of Midian (a region to the east of the Red Sea). He led the flock to the “mountain of God,” called Horeb and Sinai (v.1). This mountain was apparently a sacred place for the Midianites as verse 5 suggests. The angel of the Yahweh (presumably an earthly manifestation of the Lord, not a creature, as per Genesis 16:7,13) appears to Moses in a burning bush that was not consumed (v.2). Moses is reported to have stopped to observe this, and Yahweh called him out of the bush (vv.3-4). He is told to come no closer and take off his shoes (an indication that he was on holy ground [Joshua 5:15]) (v.5). The Lord identifies himself as the God of the patriarchs and Moses hides his face (v.6).
Yahweh next notes the bondage of his people and pledges to come down to deliver them from Egypt to a land of milk and honey, the country of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites (vv7-8). The Lord vows to use Moses to bring the Israelites out of Egypt (vv.9-10). Moses wonders how he is to do this (v.11). God says as a sign for Moses when he brings the people out of Egypt he will worship God on the mountain (Sinai) where they currently discourse (v.12). Moses claims that if he goes to the Israelites claiming the God of the ancestors has sent him, they will want to know God’s Name. Yahweh provides His Name — I Am Who I Am [or I Will Be Who I Will Be] (vv.13-14). The present and future tenses in Hebrew are identical. God says again that Moses should say to the Israelites that he is the God of the patriarchs and this is his name forever (v.15).
Several possibilities for timely sermons in the midst of our turmoil are suggested by the lesson. All these possibilities center around the name of Yahweh and how it may be translated. Even if we conclude that it means “I Am Who I Am,” the fluidity of ancient Hebraic tenses and the biblical narrative of God always making things anew clarifies for all that the biblical God is a God of the future -- “I Will Be Who I Will Be.” A sermon on that theme alone might be fruitful. But a future-oriented God can be wonderful solace in our context in the midst of the pandemic, racial injustices and awakenings to it, as well as address the hopes and fears the upcoming elections bring.
All hope is not lost, recent polls agree. A June CNN poll revealed that seven in ten Americans say they’ve felt hopeful as well as angry over the preceding months as mass demonstrations against racial injustice proceeded. But how about now that they’ve petered out? Is there hope for the future? Christians can be reassured that our future is in God’s hands after all. Out future-oriented God delivered the Hebrews and so will deliver us, from physical ills and injustices.
Another fairly recent 2020 Gallup poll reported that 61% of Americans think they are better off going into the election than the last presidential election. This can be a dangerous number, not conducive to moving into the future. Does this suggest that nearly half of us don’t want change? That constituency needs a sermon on this theme, a reminder that God is a God of the future, not content to leave things as they are.
Romans 12:9-21
In the Second Lesson we read how Paul, writing (between 54 and 58 AD) an introductory letter to Christians in Rome, offers a series of exhortations drawn from wisdom traditions (ancient insights for coping with life). Paul urges that love be genuine, that the Romans hate what is evil and hold fast to what is good, loving one another and outdo each other in showing honor (vv.9-10). He instructs them to rejoice in hope, be patient in sufferings, persevere in prayer, contribute to the needs of the saints and extend hospitality to strangers (vv.12-13). Exhortation is also given to bless the persecutor, rejoice with those rejoicing, weep with those who weep, live in harmony with each other, associate with the lowly and not claim to be wiser than they are (vv.14-16). The faithful are also exhorted not to repay evil for evil, but take thought for what is noble (v.17). If possible we should live peaceably with all (v.18). The beloved are urged never to avenge themselves but leave room for the wrath of God as per Deuteronomy 32:35 (v.19). Rather, if the enemy is hungry or thirsty the need should be met, for by so doing this heaps burning coals on them (v.20). We should not be overcome by evil, but overcome evil with good (v.21).
In an intriguing way, this lesson invites sermons about politics and the need to address the deep divisions in American society. Paul urges Christians to extend hospitality, live in harmony, and not be so sure we are right. The American nation is not just divided by race and class. Poll show we are deeply divided by politics. It’s gotten personal. In a 2019 survey the Public Religion Research Institute showed that just under a quarter of Americans say they seldom or never interact with people who don’t share their partisan affiliation. Black and Hispanic people were more likely than whites to describe their lives this way, although education made a big difference among whites: 27 percent of non-college-educated whites said they seldom or never encounter people from a different political party, compared with just six percent of college-educated whites.
We can’t even argue civilly about politics. Of course our politicians can’t either, if you consider the political rhetoric for the last four years or more. The church needs to take a stance, maybe practice what she preaches by encouraging political discussion among the flock with Paul’s attitudes. The text also has political implications in another way. It calls us not just to live peacefully but also to feed and be hospitable to all, even those different from us. If we and our governments did that, we would not have so many Americans in the streets, so many facing evictions as a result of the job losses. Christians have nothing to argue about on these priorities. And so the political lesson of this text is, let’s assume agreement on priorities, so then all our political disagreements can be nothing more than disagreements about how to feed, clothe, and house the poor. This is a lesson for sermons on that subject, for making our political and social life better for the future ahead of us.
Matthew 16:21-28
The Gospel is again derived from the Gospel of the present liturgical year, the most Jewish of all gospels. This text is an account of Jesus foretelling his death and resurrection along with a discourse on discipleship, a prophecy and teaching which appears in all the synoptic gospels (March 8:31 -9:1; Luke 9:22-27).
The text begins with Jesus showing the disciples that he must go to Jerusalem, undergo suffering at the hands of the elders and chief priests and scribes, be killed, and rise on the third day (v.21). Peter begins to rebuke him, saying it must never happen. Jesus in turn calls Peter Satan, a stumbling block for him for setting his mind on human things (vv.22-23). Here Peter probably represents all the disciples (Eduard Schweizer, The Good News According To Matthew, p.346).
Next, Jesus tells his disciples that if one wants to become a follower, let him take up his cross [stauros] and follow him (v.24). For those who want to save their life will lose it, and those who lose their life for Christ’s sake will find it (v.25). Jesus then asks what will it profit anyone to gain the whole world but forfeit their lives/souls [psuche] (v.26)? He adds that the Son of Man [huios tou anthorpou] will come with his angels in the glory of the Father and will repay everyone for what they have done (v.27). While for Mark “son of man” is a title implying Jesus’ lowliness, it is a title for Matthew identical with “Son of God” (Eduard Schweizer, The Good News According To Matthew, pp.336,340). For this Gospel, the title Son of Man seems to have eschatological implications, construing Jesus as the final judge in accord with Daniel 7:13-14 (cf. 13:37-39). The idea that the son would repay us for what we have done links with the characteristic emphases of the Gospel of Matthew, which construes the law of Moses not as a temporary measure superseded in the kingdom of heaven but as remaining the measure of entrance in the kingdom. In this lesson, the law is the way of righteousness (13:52). Jesus adds that some standing with him as he utters these words will not die before the Son of Man comes back in his kingdom (v.28)
Several sermons are suggested by this lesson. It might be wise to preach on bearing your cross and whether we will lose eternal life for failure to do so. This becomes an opportunity to clarify that threats in the Bible like we seem to have in v.27 are God’s law or letter which kills (2 Corinthians 3:6). In other words, they are reminders of what we would deserve had Christ not died for our sin.
If you make that clear, the sermon and its call to bear the cross and lose ourselves for Christ might instead address our pandemic realties. Let’s consider the crises over opening schools and unemployment. The Center for American Progress found that 57% of parents had to make job sacrifices in order to care for their kids in the summer and last spring. Maybe parents clamoring for a open schools need to consider more cross bearing. EdWeek Research Center reports that more than 50% of teachers oppose returning to school in light of the pandemic. Is it time for Christians leading in our schools to consider what sacrifices (cross-bearing) the occasion calls for? But it is not just parents and teachers called to bear the cross. Business leaders might consider bearing crosses to make lives easier for parents (allowing more of them to work at home or for kids come to work with the parents). Then teachers could offer online education without risk. And we could all forego some government benefits and other goodies to keep the unemployed in their homes or in a job. The future could be a lot brighter if we all stopped trying to take care of ourselves, and were willing to lose our lives for Christ. Preach on this lesson with a reminder that Jesus says it is urgent, that he’ll be returning for some of us to see it.
Sermons for this Sunday will paint a realistic picture of the despair many feel in the present, comment on the difficulties and sacrifices that lie immediately ahead of us, but like all these texts our sermons should terminate with the word of hope and promise concerning God’s plans in the future.
The First Lesson is part of a book telling the story of the Israelites’ escape from Egyptian bondage. It is well known that the book is the product of three distinct oral traditions. This text is probably the product of the oldest of the strands identified as J (most likely a 9th-10th century BC source), so named for its use of the Name Jahweh or Yahweh (translated “Lord”). For in this text we read the account of the theophany of Moses and the burning bush, the divine commission, and the revealing of the divine Name Yahweh.
It is reported that Moses was keeping the flock of his father-in-law Jethro, the priest of Midian (a region to the east of the Red Sea). He led the flock to the “mountain of God,” called Horeb and Sinai (v.1). This mountain was apparently a sacred place for the Midianites as verse 5 suggests. The angel of the Yahweh (presumably an earthly manifestation of the Lord, not a creature, as per Genesis 16:7,13) appears to Moses in a burning bush that was not consumed (v.2). Moses is reported to have stopped to observe this, and Yahweh called him out of the bush (vv.3-4). He is told to come no closer and take off his shoes (an indication that he was on holy ground [Joshua 5:15]) (v.5). The Lord identifies himself as the God of the patriarchs and Moses hides his face (v.6).
Yahweh next notes the bondage of his people and pledges to come down to deliver them from Egypt to a land of milk and honey, the country of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites (vv7-8). The Lord vows to use Moses to bring the Israelites out of Egypt (vv.9-10). Moses wonders how he is to do this (v.11). God says as a sign for Moses when he brings the people out of Egypt he will worship God on the mountain (Sinai) where they currently discourse (v.12). Moses claims that if he goes to the Israelites claiming the God of the ancestors has sent him, they will want to know God’s Name. Yahweh provides His Name — I Am Who I Am [or I Will Be Who I Will Be] (vv.13-14). The present and future tenses in Hebrew are identical. God says again that Moses should say to the Israelites that he is the God of the patriarchs and this is his name forever (v.15).
Several possibilities for timely sermons in the midst of our turmoil are suggested by the lesson. All these possibilities center around the name of Yahweh and how it may be translated. Even if we conclude that it means “I Am Who I Am,” the fluidity of ancient Hebraic tenses and the biblical narrative of God always making things anew clarifies for all that the biblical God is a God of the future -- “I Will Be Who I Will Be.” A sermon on that theme alone might be fruitful. But a future-oriented God can be wonderful solace in our context in the midst of the pandemic, racial injustices and awakenings to it, as well as address the hopes and fears the upcoming elections bring.
All hope is not lost, recent polls agree. A June CNN poll revealed that seven in ten Americans say they’ve felt hopeful as well as angry over the preceding months as mass demonstrations against racial injustice proceeded. But how about now that they’ve petered out? Is there hope for the future? Christians can be reassured that our future is in God’s hands after all. Out future-oriented God delivered the Hebrews and so will deliver us, from physical ills and injustices.
Another fairly recent 2020 Gallup poll reported that 61% of Americans think they are better off going into the election than the last presidential election. This can be a dangerous number, not conducive to moving into the future. Does this suggest that nearly half of us don’t want change? That constituency needs a sermon on this theme, a reminder that God is a God of the future, not content to leave things as they are.
Romans 12:9-21
In the Second Lesson we read how Paul, writing (between 54 and 58 AD) an introductory letter to Christians in Rome, offers a series of exhortations drawn from wisdom traditions (ancient insights for coping with life). Paul urges that love be genuine, that the Romans hate what is evil and hold fast to what is good, loving one another and outdo each other in showing honor (vv.9-10). He instructs them to rejoice in hope, be patient in sufferings, persevere in prayer, contribute to the needs of the saints and extend hospitality to strangers (vv.12-13). Exhortation is also given to bless the persecutor, rejoice with those rejoicing, weep with those who weep, live in harmony with each other, associate with the lowly and not claim to be wiser than they are (vv.14-16). The faithful are also exhorted not to repay evil for evil, but take thought for what is noble (v.17). If possible we should live peaceably with all (v.18). The beloved are urged never to avenge themselves but leave room for the wrath of God as per Deuteronomy 32:35 (v.19). Rather, if the enemy is hungry or thirsty the need should be met, for by so doing this heaps burning coals on them (v.20). We should not be overcome by evil, but overcome evil with good (v.21).
In an intriguing way, this lesson invites sermons about politics and the need to address the deep divisions in American society. Paul urges Christians to extend hospitality, live in harmony, and not be so sure we are right. The American nation is not just divided by race and class. Poll show we are deeply divided by politics. It’s gotten personal. In a 2019 survey the Public Religion Research Institute showed that just under a quarter of Americans say they seldom or never interact with people who don’t share their partisan affiliation. Black and Hispanic people were more likely than whites to describe their lives this way, although education made a big difference among whites: 27 percent of non-college-educated whites said they seldom or never encounter people from a different political party, compared with just six percent of college-educated whites.
We can’t even argue civilly about politics. Of course our politicians can’t either, if you consider the political rhetoric for the last four years or more. The church needs to take a stance, maybe practice what she preaches by encouraging political discussion among the flock with Paul’s attitudes. The text also has political implications in another way. It calls us not just to live peacefully but also to feed and be hospitable to all, even those different from us. If we and our governments did that, we would not have so many Americans in the streets, so many facing evictions as a result of the job losses. Christians have nothing to argue about on these priorities. And so the political lesson of this text is, let’s assume agreement on priorities, so then all our political disagreements can be nothing more than disagreements about how to feed, clothe, and house the poor. This is a lesson for sermons on that subject, for making our political and social life better for the future ahead of us.
Matthew 16:21-28
The Gospel is again derived from the Gospel of the present liturgical year, the most Jewish of all gospels. This text is an account of Jesus foretelling his death and resurrection along with a discourse on discipleship, a prophecy and teaching which appears in all the synoptic gospels (March 8:31 -9:1; Luke 9:22-27).
The text begins with Jesus showing the disciples that he must go to Jerusalem, undergo suffering at the hands of the elders and chief priests and scribes, be killed, and rise on the third day (v.21). Peter begins to rebuke him, saying it must never happen. Jesus in turn calls Peter Satan, a stumbling block for him for setting his mind on human things (vv.22-23). Here Peter probably represents all the disciples (Eduard Schweizer, The Good News According To Matthew, p.346).
Next, Jesus tells his disciples that if one wants to become a follower, let him take up his cross [stauros] and follow him (v.24). For those who want to save their life will lose it, and those who lose their life for Christ’s sake will find it (v.25). Jesus then asks what will it profit anyone to gain the whole world but forfeit their lives/souls [psuche] (v.26)? He adds that the Son of Man [huios tou anthorpou] will come with his angels in the glory of the Father and will repay everyone for what they have done (v.27). While for Mark “son of man” is a title implying Jesus’ lowliness, it is a title for Matthew identical with “Son of God” (Eduard Schweizer, The Good News According To Matthew, pp.336,340). For this Gospel, the title Son of Man seems to have eschatological implications, construing Jesus as the final judge in accord with Daniel 7:13-14 (cf. 13:37-39). The idea that the son would repay us for what we have done links with the characteristic emphases of the Gospel of Matthew, which construes the law of Moses not as a temporary measure superseded in the kingdom of heaven but as remaining the measure of entrance in the kingdom. In this lesson, the law is the way of righteousness (13:52). Jesus adds that some standing with him as he utters these words will not die before the Son of Man comes back in his kingdom (v.28)
Several sermons are suggested by this lesson. It might be wise to preach on bearing your cross and whether we will lose eternal life for failure to do so. This becomes an opportunity to clarify that threats in the Bible like we seem to have in v.27 are God’s law or letter which kills (2 Corinthians 3:6). In other words, they are reminders of what we would deserve had Christ not died for our sin.
If you make that clear, the sermon and its call to bear the cross and lose ourselves for Christ might instead address our pandemic realties. Let’s consider the crises over opening schools and unemployment. The Center for American Progress found that 57% of parents had to make job sacrifices in order to care for their kids in the summer and last spring. Maybe parents clamoring for a open schools need to consider more cross bearing. EdWeek Research Center reports that more than 50% of teachers oppose returning to school in light of the pandemic. Is it time for Christians leading in our schools to consider what sacrifices (cross-bearing) the occasion calls for? But it is not just parents and teachers called to bear the cross. Business leaders might consider bearing crosses to make lives easier for parents (allowing more of them to work at home or for kids come to work with the parents). Then teachers could offer online education without risk. And we could all forego some government benefits and other goodies to keep the unemployed in their homes or in a job. The future could be a lot brighter if we all stopped trying to take care of ourselves, and were willing to lose our lives for Christ. Preach on this lesson with a reminder that Jesus says it is urgent, that he’ll be returning for some of us to see it.
Sermons for this Sunday will paint a realistic picture of the despair many feel in the present, comment on the difficulties and sacrifices that lie immediately ahead of us, but like all these texts our sermons should terminate with the word of hope and promise concerning God’s plans in the future.
