Trouble
Commentary
Overcoming trouble provides the theme this week. It would be a fitting topic at almost any time.
An orientation toward the crucifixion of Christ appears in the lesson from the Gospel of Luke. A paragraph earlier (13:22), the gospel indicated that Jesus had started his journey toward Jerusalem. Four chapters later (17:11) he is still on the way but has only reached the border of Galilee. In the lesson for this Sunday, Jesus already confronts danger from government officials and anticipates the persecution of religious leaders. He is sustained by his trust in God and his commitment to his vocation. Opposition can be faced boldly.
Abraham's trouble may easily seem more remote. We may feel some gratification, however, at meeting God in an account about family problems, like having children, inheritance, property and the like. Another aspect of common experience appears in Abraham's trouble with himself, a difficulty in believing God's Word.
Before identifying too closely with Abraham, however, we should take a more careful look. May we conclude that our problems, even when they resemble those of Abraham, will be resolved in the same way as they were for him, if only we have enough faith? Both the variety of biblical stories and our experience would militate against such an over-simplification. The certainties shine clearly. Not only narratives, but laws, proverbs and New Testament teachings show God's concern for our earthly life. Consequently, faith in God has a significant role in dealing with troubles that we meet day by day.
Besides taking into account the differences in our particular situations, however, we need to honor Abraham's distinctive place in salvation history. His innumerable heirs are no longer restricted to his blood descendants and the inheritance is not a national land. We are related to him as the father of faith (Romans 4: Galatians 3:7, 9; Hebrews 11:8-16). It is his righteous relationship with God that we share and treasure.
In Philippians, the troubles of the church include unfamiliar elements, but can be sadly similar to the divisiveness experienced today. Again, firmness in faith is essential to meeting the problem.
While emphasizing the role of faith, however, we must always acknowledge that God's presence and action and Christ's faithfulness are antecedent and basic.
OUTLINE I
God covenants
Genesis 15:1-12 , 17-18
A. vv. 1-6. God's promise initiates a dialogue. The prophetic formula "Word of the Lord" occurs only here in Genesis. The promise is very general, given with expressions known from other parts of the ancient Mideast. As though in a lament, Abraham asks what good a blessing will do him, since any inheritance will go to his chief servant. God now becomes specific, uses Abraham's word and promises an heir. To add assurance and dimension, God calls attention to his creative power as demonstrated by the stars in the night sky. Finally, Abraham shifts from unbelief to faith, the righteous response to the gracious God.
B. vv. 7-12, 17-18. Now God promises the inheritance. God's intention for Abraham's migration was the gift of the land. Again Abraham has a skeptical question. This time God replies with a command for an offering. Following practices known from many sites in the Mideast, an oath-making or covenant-making ritual is described. In Jeremiah 34:18-19, the ritual is used for a covenant which is made by a human community. In effect, passing between the divided animals meant "May this happen to me if I do not keep the covenant." With Abraham, God makes the covenant. Smoke and fire represent God (cf. Exodus 19:18; 1 Kings 19:12).
God had "gone all out" to overcome Abraham's pessimism and doubt in order to bring him to faith and confidence. He has continued to do the same through the ages.
OUTLINE II
The church endures
Philippians 3:17--4:1
A. 3:17. Paul's example had been spelled out (vv. 7-14) in comparison to opponents who were probably gnostic Jewish Christians (v. 2).
B. 3:18-19. The "enemies," no doubt, consider themselves to be Christians who are already perfect, either by obedience to the Jewish Law, which Paul knows well (vv. 2 and 9), or by the mystical gnostic state, which Paul considers contrary to the resurrection yet to come (vv. 10-14). They think they are saved in a superior way. Paul says they are on the way to destruction. The "belly" refers either to Jewish dietary laws or to the libertinism of a branch of gnosticism which considers the flesh so distinct from the spirit as to be inconsequential and irresponsible. Both legalism and immortality become overly engrossed in earthly concerns.
C. 3:20-21. The Christian lives in a new eschatological transcendence, a heavenly citizenship to be fully realized when the Savior returns. In the meantime, the body is a problem, to be sure, but it is not to be negated. Rather, it must be humiliated (subservient), as Jesus was in earthly life, but with anticipation of its transformation through sharing Jesus' resurrection (1 Corinthians 15:42-44).
D. 4:1. The church must endure and survive such troubles. Faithfulness to the Lord is needed. Paul's love for the Philippians had been clear from the beginning (1:3-8) and could not be separated from his prayers for their correct understanding till the end (1:9-11).
OUTLINE III
Christ persists
Luke 13:31-35
A. vv. 31-32. Opposition to Jesus from the government power in Galilee is consistent with Herod's earlier imprisonment and execution of John the Baptist. Were the Pharisees befriending Jesus with their warning? Or were they hopeful that Jesus would be scared out of their territory? Such may have been Herod's desire and such craftiness seems to occur to Jesus when he refers to Herod as a fox. But Jesus is not easily scared, not even by one who held power and who was known to use it deviously. Instead, he sends the return message that he will continue his work. Three days probably carries symbolical meaning for the fullness of time, not an exact count. Jesus will persist in his God-given ministry until it is finished. God, not Herod, holds ultimate power.
B. vv. 33-35. Opposition from the religious center of his own people comes into the discussion next, as Jesus continues to think of the end of his work and of his life. Although Jerusalem was not the only place where prophets had been persecuted and killed, Jesus' anticipation of his own last days was reason enough for his accusation of the city. His attitude becomes quite different, however, especially when compared with his reaction to Herod. Although it may be difficult to think of Jesus as a mother hen, his intent is clear. So the temple remains in spite of the evil forces at work in the city. Jesus persists in his expectations of fulfilling God's purpose in Jerusalem.
An orientation toward the crucifixion of Christ appears in the lesson from the Gospel of Luke. A paragraph earlier (13:22), the gospel indicated that Jesus had started his journey toward Jerusalem. Four chapters later (17:11) he is still on the way but has only reached the border of Galilee. In the lesson for this Sunday, Jesus already confronts danger from government officials and anticipates the persecution of religious leaders. He is sustained by his trust in God and his commitment to his vocation. Opposition can be faced boldly.
Abraham's trouble may easily seem more remote. We may feel some gratification, however, at meeting God in an account about family problems, like having children, inheritance, property and the like. Another aspect of common experience appears in Abraham's trouble with himself, a difficulty in believing God's Word.
Before identifying too closely with Abraham, however, we should take a more careful look. May we conclude that our problems, even when they resemble those of Abraham, will be resolved in the same way as they were for him, if only we have enough faith? Both the variety of biblical stories and our experience would militate against such an over-simplification. The certainties shine clearly. Not only narratives, but laws, proverbs and New Testament teachings show God's concern for our earthly life. Consequently, faith in God has a significant role in dealing with troubles that we meet day by day.
Besides taking into account the differences in our particular situations, however, we need to honor Abraham's distinctive place in salvation history. His innumerable heirs are no longer restricted to his blood descendants and the inheritance is not a national land. We are related to him as the father of faith (Romans 4: Galatians 3:7, 9; Hebrews 11:8-16). It is his righteous relationship with God that we share and treasure.
In Philippians, the troubles of the church include unfamiliar elements, but can be sadly similar to the divisiveness experienced today. Again, firmness in faith is essential to meeting the problem.
While emphasizing the role of faith, however, we must always acknowledge that God's presence and action and Christ's faithfulness are antecedent and basic.
OUTLINE I
God covenants
Genesis 15:1-12 , 17-18
A. vv. 1-6. God's promise initiates a dialogue. The prophetic formula "Word of the Lord" occurs only here in Genesis. The promise is very general, given with expressions known from other parts of the ancient Mideast. As though in a lament, Abraham asks what good a blessing will do him, since any inheritance will go to his chief servant. God now becomes specific, uses Abraham's word and promises an heir. To add assurance and dimension, God calls attention to his creative power as demonstrated by the stars in the night sky. Finally, Abraham shifts from unbelief to faith, the righteous response to the gracious God.
B. vv. 7-12, 17-18. Now God promises the inheritance. God's intention for Abraham's migration was the gift of the land. Again Abraham has a skeptical question. This time God replies with a command for an offering. Following practices known from many sites in the Mideast, an oath-making or covenant-making ritual is described. In Jeremiah 34:18-19, the ritual is used for a covenant which is made by a human community. In effect, passing between the divided animals meant "May this happen to me if I do not keep the covenant." With Abraham, God makes the covenant. Smoke and fire represent God (cf. Exodus 19:18; 1 Kings 19:12).
God had "gone all out" to overcome Abraham's pessimism and doubt in order to bring him to faith and confidence. He has continued to do the same through the ages.
OUTLINE II
The church endures
Philippians 3:17--4:1
A. 3:17. Paul's example had been spelled out (vv. 7-14) in comparison to opponents who were probably gnostic Jewish Christians (v. 2).
B. 3:18-19. The "enemies," no doubt, consider themselves to be Christians who are already perfect, either by obedience to the Jewish Law, which Paul knows well (vv. 2 and 9), or by the mystical gnostic state, which Paul considers contrary to the resurrection yet to come (vv. 10-14). They think they are saved in a superior way. Paul says they are on the way to destruction. The "belly" refers either to Jewish dietary laws or to the libertinism of a branch of gnosticism which considers the flesh so distinct from the spirit as to be inconsequential and irresponsible. Both legalism and immortality become overly engrossed in earthly concerns.
C. 3:20-21. The Christian lives in a new eschatological transcendence, a heavenly citizenship to be fully realized when the Savior returns. In the meantime, the body is a problem, to be sure, but it is not to be negated. Rather, it must be humiliated (subservient), as Jesus was in earthly life, but with anticipation of its transformation through sharing Jesus' resurrection (1 Corinthians 15:42-44).
D. 4:1. The church must endure and survive such troubles. Faithfulness to the Lord is needed. Paul's love for the Philippians had been clear from the beginning (1:3-8) and could not be separated from his prayers for their correct understanding till the end (1:9-11).
OUTLINE III
Christ persists
Luke 13:31-35
A. vv. 31-32. Opposition to Jesus from the government power in Galilee is consistent with Herod's earlier imprisonment and execution of John the Baptist. Were the Pharisees befriending Jesus with their warning? Or were they hopeful that Jesus would be scared out of their territory? Such may have been Herod's desire and such craftiness seems to occur to Jesus when he refers to Herod as a fox. But Jesus is not easily scared, not even by one who held power and who was known to use it deviously. Instead, he sends the return message that he will continue his work. Three days probably carries symbolical meaning for the fullness of time, not an exact count. Jesus will persist in his God-given ministry until it is finished. God, not Herod, holds ultimate power.
B. vv. 33-35. Opposition from the religious center of his own people comes into the discussion next, as Jesus continues to think of the end of his work and of his life. Although Jerusalem was not the only place where prophets had been persecuted and killed, Jesus' anticipation of his own last days was reason enough for his accusation of the city. His attitude becomes quite different, however, especially when compared with his reaction to Herod. Although it may be difficult to think of Jesus as a mother hen, his intent is clear. So the temple remains in spite of the evil forces at work in the city. Jesus persists in his expectations of fulfilling God's purpose in Jerusalem.
